Chapter 5:1-11
The first eleven verses of chapter 5 complete the subject of God acting in righteousness to secure blessing for the ungodly sinner who believes. Predicated upon the pivotal word, "Therefore," Paul proceeds to delineate the great results or benefits accrued to the believer through justification.
The thought of rejoicing or exulting runs throughout the eleven verses. This is lost somewhat in the KJV, which uses three different English words to indicate the Greek word "kauchaomai." The word is translated "rejoice" (vs. 2), "glory" (vs. 3), and "joy" (vs. 11) in the KJV, but the J. N. Darby Translation translates it as "boast" in all three places. Other translations render it "rejoice" or "exult." This is surely a fitting conclusion to the whole subject of God's grace in dealing with our sins to bring us into blessing.
In this series of verses, Paul touches on at least seven great things that the believer has consequent upon being "justified by faith." These things are not temporal or conditional, but abiding and eternal. Each is stated in the present tense ("we have") indicating that they are a present possession of the believer—with the exception of verses 9b and 10b which look on to what God will do for the believer in the future. All are spoken of with utmost certainty.
Chap. 5:1-2—The first three things that Paul mentions go together and have to do with the believer's present position and future prospect. They tell us what God has done for us in regard to our whole history—past, present, and future.
• As to our past—we have been "justified" (vs. 1).
• As to the present—we "stand" in a position of "favour" with God (vs. 2a).
• As to the future—we have a "hope" (a deferred certainty) of being glorified (vs. 2b).
Peace With God
(Chap. 5:1)—Paul says, "Therefore being justified by faith, we have peace with God." This is an external "peace" that exists between God and the believer as a result of being justified by faith. It is an outward, prevailing condition of peace between two parties that were once alienated. A breach has come between God and man through sin, but that barrier has been removed for the believer. Similarly, when two nations are at war, there is no peace. But if peace is made between them, the war is over; hostilities cease and foes are changed to friends. This is just what has happened with the believer through faith in the death and resurrection of the Lord Jesus Christ. There no longer exists a separation between us and God; a condition of peace now prevails.
Some people think that the sinner needs to make his peace with God. They will say, "Make your peace with God." But this is not what the Bible teaches. It tells us that we cannot make peace with God because we are not able to offer to the claims of divine justice what is necessary to make it. Thankfully, the Bible teaches that this peace has already been made for men by Christ's finished work on the cross. Colossians 1:2020And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. (Colossians 1:20), states that Christ has "made peace through the blood of His cross." Thus, all we have to do is to believe God's testimony concerning that fact, and being justified we have "peace with God."
This peace is an objective reality, not a subjective feeling. It is not an inward peaceful feeling in the soul of the believer, as some Christians have imagined. Peaceful feelings can come and go, depending on the believer’s circumstances and his state of soul, but they have no part in his justification and his peace with God. Peace with God is an abiding condition in which the believer dwells with God. It is sure and is as perfect as its foundation—the death and resurrection of Christ. Hence, Paul is not speaking of our enjoyment of peace here, but rather of the fact that we have peace with God. It is a peace that does not depend upon our state of soul—i.e. our walk. It cannot be lost by our shortcomings and failures in the path of faith, because it is an eternally settled thing. It is inseparably connected with our position before God. Hence, we do not have more of this peace by walking in communion with the Lord, nor do we have less of it when we don’t. (An inward state of peace and rest in the soul is mentioned in chapter 8:6 and is a result of the believer knowing deliverance—but that is not the subject here.) This peace, therefore, belongs to all believers, even though some of them have been hindered from enjoying it, because they do not rest in faith on what God has said about their security in Christ. As a result, they can occasionally be troubled about their sins. Ed. Dennett said, "The words, 'we have peace,' do not of necessity mean that we enjoy it; for there are doubtless many justified ones before God who know but little of this peace."
"Peace With God" and the "Peace of God"
"Peace with God" (Rom. 5:11Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: (Romans 5:1)) must not be confused with the "peace of God" (Phil. 4:77And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. (Philippians 4:7)). "Peace with God" is connected with our standing; whereas the "peace of God" is a state. The peace of God is a state of tranquility in which God Himself dwells. He would have us to live in that peace daily, so that our minds and hearts would not be disturbed by the upsetting circumstances through which we pass in this world. We might not always have the “peace of God” in our souls, but we can never lose our “peace with God.”
Three Parts to Our Standing in Peace
A. P. Cecil pointed out that there are three parts to our standing in peace. We have:
• Racial peace (Eph. 2:1414For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; (Ephesians 2:14))—An outward peace toward fellow believers who have been saved out of different nationalities and placed together in the one body of Christ.
All three aspects of peace belong to us the moment we believe the gospel and are sealed with the Holy Spirit.
A New Standing in the Favour of God
(chap. 5:2a)—Paul proceeds with another great result of justification. He says, "By whom also we have access by faith into this grace [favour] wherein we stand." This refers to the believer being given a new standing in the presence of God.
The Greek word "prosagogen" translated "access" in this verse (in the KJV) has the thought of a person's introduction into something. Here in this passage it has to do with the believer's formal introduction into a new standing of "favour" before God. J. N. Darby remarked that this place of favour in which we have been set is "our acceptance in grace, which He has freely bestowed upon us in the Beloved." Thus, it is the same standing that Christ Himself has before God, for we are “accepted in the Beloved” (Eph. 1:66To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. (Ephesians 1:6)). Paul says that this new position (standing) which all believers are in, is entered upon "by faith" in the Lord Jesus Christ—i.e., when a person gets saved. It is a once and for all thing resulting from being “justified in Christ” (Gal. 2:1717But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid. (Galatians 2:17)).
This "access," therefore, is not a matter of Christian practise—i.e. entering the presence of God for daily fellowship, prayer, and worship, as stated in Ephesians 2:1818For through him we both have access by one Spirit unto the Father. (Ephesians 2:18) and 3:12, etc.—but rather, the believer's initial access (or entrance) into his new standing before God. In the Greek, the word ("access") is in the perfect tense, indicating that Christ has achieved a complete and an abiding access for us in the presence of God by His entrance there. This new standing in favour before God, which Christ has accessed for us is perfect, permanent, and inviolable, because it is measured by Christ's perfect and permanent acceptance. It is a positional thing; it has nothing to do with our walk or our personal faithfulness. Whether we are the youngest Christian or the oldest, a devoted Christian or a careless Christian, we all equally have this standing before God. Our state of soul (Phil. 2:2020For I have no man likeminded, who will naturally care for your state. (Philippians 2:20)), on the other hand, fluctuates depending upon whether we walk according to the Spirit or after the flesh. At times our spiritual state may be good and at other times it may be poor, but our standing never changes.
A Hope of the Glory of God
(chap. 5:2b)—Paul passes on to another result of justification: "We rejoice in hope of the glory of God." As mentioned earlier, this has to do with the believer's future glorification. Being justified by faith, Christians have a "hope" of being glorified like Christ (chap. 8:30). When this takes place, we are going to be perfected—spirit, soul, and body. The fallen sin-nature will be eradicated from our beings, and we will be transformed physically to be like Christ (Phil. 3:2121Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. (Philippians 3:21)). This will happen to every Christian, whether they know much about their glorious future or not. Paul is not speaking of whether believers are living in the enjoyment and anticipation of this glorious future, but simply that we have a glorious future.
"Hope," in the sense that it is used in Scripture, is a deferred certainty. It is expectancy with assurance. In the modern usage of the word, we speak of hope as something that we would like to see happen, but we have no guarantee that it will take place. This is not how Scripture uses the word; in Scripture hope is always a thing of certainty. "The hope of the glory of God" that Paul is speaking about here is a thing that will definitely happen—we just don't know when.
Glorification is the wonderful culmination of God's work in us and with us. Before grace reached us, we were sinners who had "come short of the glory of God" (Rom. 3:2323For all have sinned, and come short of the glory of God; (Romans 3:23)). Now, by being justified by His grace, we have the hope of being glorified like Christ. It is a deferred certainty, viewed as a completed thing in the purpose and counsel of God: "Whom He justified, them He also glorified" (Rom. 8:3030Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. (Romans 8:30)). The actuality of glorification will take place at the Rapture: "We await the Lord Jesus Christ as Saviour, who shall transform our body of humiliation into conformity to His body of glory" (Rom. 8:1717And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. (Romans 8:17); Phil. 3:2121Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. (Philippians 3:21)). Revelation 21:1111Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal; (Revelation 21:11) sees the Church in the end (during the Millennium) reigning with Christ "having the glory of God." Today, we have this glorious end as a hope. When we believed the gospel and received the Lord Jesus Christ as our Saviour, we were put in hope of our eventual glorification. Paul refers to this later in the epistle, stating that we have been "saved in hope" (Rom. 8:2424For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? (Romans 8:24)). Our glorification is "part and parcel" with our salvation, being the final phase of it (Rom. 13:1111And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. (Romans 13:11)).
We see from this that our future is bright and secure. In view of this wonderful prospect, it is fitting that believers should "exult [boast]."
Spiritual Education in the School of God
(chap. 5:3-8)—As alluded to earlier, the first three things that Paul has touched on in chapter 5 have to do with the position and prospect of believers. Now in verses 3-8, he moves on to speak of things that have to do with our pilgrimage and pathway.
Paul says, "And not only so, but we glory [boast/rejoice] in tribulations also: knowing that tribulation worketh patience [endurance]; and patience [endurance], experience; and experience, hope: and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." In these verses, the believer is seen passing through trials and tribulations in the pathway of faith, and profiting spiritually from those experiences. This shows that after we are justified by faith, God enrolls us in His school where we are taught divine lessons in and through the experiences of life. Being intensely interested in the moral and spiritual development of His children, immediately upon being saved God begins a work in us to conform us to the image of His Son (Rom. 8:2929For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. (Romans 8:29)). His love is such that He does not leave us in the state in which He finds us, but undertakes to effect a moral renovation of our beings, using the external pressure of trials and tribulations in life to accomplish it. This is another benefit resulting from being justified by faith.
The aspect of spiritual teaching in view here is not the intellectual side of the truth—what we might call "book learning." While written ministry is valuable and useful for building up the saints in the most holy faith (Jude 2020But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, (Jude 20)), these spiritual lessons are not learned through that medium. These lessons have to do with the development of Christian character, and they can only be learned through the "tribulations" (trials) of life. J. N. Darby remarked that "trial cannot in itself confer grace, but under God’s hand it can break the will and detect hidden and unsuspected evils, and that if judged, the new life is more fully developed and God has a larger place in the heart. Also, by it lowly dependence is taught; and as a result, there is more distrust of self and the flesh, and a consciousness that the world is nothing, and what is eternally true and divine has a larger place in the soul." Hence, tribulations (trials) have a way of disconnecting us from our material resources and positions in life, and connecting us more consciously with what is spiritual and eternal. Through trials we learn valuable lessons about ourselves and about our great God; we learn of our own insufficiency and of His all-sufficiency. And these things lead to a deeper appreciation of the love of God and a more intimate relationship with the Lord Jesus Christ.
The wilderness journey of the children of Israel typifies this aspect of our spiritual education. In fact, these verses in Romans 5 have often been called, "The Christian's Wilderness Journey." At the Red Sea, the Lord took Israel out of Egypt, but in the wilderness, He took Egypt out of Israel—or at least that was His desire. The first is an act; the second is a process. Similarly, when the Lord picks us up and saves us, He has much to do in us in the way of removing things which are inconsistent with His character (Psa. 139:33Thou compassest my path and my lying down, and art acquainted with all my ways. (Psalm 139:3); Prov. 25:44Take away the dross from the silver, and there shall come forth a vessel for the finer. (Proverbs 25:4)). Oftentimes there are worldly motives and principles in us that we may not be aware of, which He undertakes, with divine care and precision, to remove through the pressure of trials. God did not bring sin, sorrow, and trouble into the world, but now that those things are here, He uses them to teach us important lessons in His school—lessons of obedience, dependence, etc.
In the desert God shall teach thee,
What the God that thou hast found,
Patient, gracious, powerful, holy,
All His grace shall there abound.
Vs. 3—Paul, therefore, states, "We glory [boast/rejoice] in tribulations." This is faith speaking from the perspective of what characterizes normal Christian experience. In actuality, our state may be poor, and we may complain rather than rejoice when trials come our way, but he is not speaking of an abnormal Christian state here. Paul says, "we rejoice," not because Christians like trials, but because we know that all such trials and tribulations work to our spiritual advantage (Rom. 8:2828And we know that all things work together for good to them that love God, to them who are the called according to his purpose. (Romans 8:28); 2 Cor. 4:1717For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; (2 Corinthians 4:17))—toward our spiritual growth and progress. Under His divine teaching, we are able to profit from the experiences that we pass through in life, and this is why Christians can rejoice at such times (James 1:22My brethren, count it all joy when ye fall into divers temptations; (James 1:2)). This being the case, knowing that these things have been allowed of God for our spiritual profit, when we meet trials, instead of saying, "How can I get out of this?" we should be saying, "What can I get out of this?" God would have us to be exercised about the trying things that come into our lives and to profit spiritually from them.
Paul then speaks of a chain of positive things that result when trials are taken properly from the hand of God in faith. He says, "Tribulation worketh patience [endurance]." Endurance has the thought of perseverance in the path of faith—that is being able to carry on in the face of opposition. Since everything about Christianity is contrary to the course of the world, the Christian must live his life against the stream, and the important quality of "endurance" or steadfastness is needed. Trials have a way of deepening our convictions about the things we believe, and thus prepare us mentally to endure opposition in our stand for those things.
Vs. 4—Paul adds a second thing—"and endurance, experience." Enduring a trial with the Lord, the believer gains practical experience with the ways of God. "Experience" means "practical proof." It refers to the process of learning in the pathway of faith, whereby we gain experimental knowledge of God and His ways. We prove by experience that He is as good as His Word. Each experience with God strengthens our confidence in God. We learn in a practical way of His tender mercies and care, and we cherish those experiences and reflect on them, and will one day take them with us on to heaven. A younger brother once asked an older brother, "How does a person get experience?" The older brother answered, "We get experience through experience; there is no other way."
Paul adds a third thing—"and experience, hope." These experiences with the Lord not only strengthen our faith and confidence in God; they also turn our hearts heavenward—toward our "hope." The result is that it burns brighter in our hearts and is more real to us, and we thus live more in view of it. The "hope of the glory" (vs. 2)—the realization that our glorification is very near at hand—gives us fresh energy to endure for this "little while" (Heb. 10:3737For yet a little while, and he that shall come will come, and will not tarry. (Hebrews 10:37)). If we lose sight of this hope, in times of trial we will be in danger of giving up rather than enduring. Paul says that the believer is not "ashamed" of his hope, because––resulting from the believer’s faith being strengthened through the experience of trials––he knows that it is steadfast and sure.
Vs. 5—The fourth link in this chain of Christian characteristics that God forms in His people through trials is that they have a way of producing a deeper sense of the love of God in the soul. Paul says that through these things "the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." Note, he is not speaking of our love for God, but of God's love for us. It is God's desire that we would have a deeper and more profound sense of His love in our souls, and these experiences produce it. Note also: Paul is not referring to the believer's reception of the Holy Spirit—called sealing (Eph. 1:13; 4:3013In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, (Ephesians 1:13)
30And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. (Ephesians 4:30)), anointing [unction] (1 John 2:20, 2720But ye have an unction from the Holy One, and ye know all things. (1 John 2:20)
27But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. (1 John 2:27)), and the earnest (2 Cor. 5:55Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit. (2 Corinthians 5:5); Eph. 1:1414Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory. (Ephesians 1:14)) which occurs when a person believes the gospel (2 Cor. 1:2222Who hath also sealed us, and given the earnest of the Spirit in our hearts. (2 Corinthians 1:22))—but of a fresh sense of His love filling our hearts. This is what motivates Christian living; we do what we do for the Lord because His love constrains us (2 Cor. 5:14-1514For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: 15And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. (2 Corinthians 5:14‑15)).
Vss. 6-8—Having spoken of the possession of God's love in our hearts (vs. 5), Paul goes on to speak of the quality and character of that love. He compares the mighty love of God to the love of men. "For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us." God has demonstrated His incredible love in the giving of His Son. His love is such that He loved us when there was nothing in us to love. In our lost state, we were "ungodly" (vs. 6), "sinners" (vs. 8), and even "enemies" of God (vs. 10), yet God loved us and gave His Son to redeem us! There could be no greater demonstration of love than this! By stating that Christ died "for us," Paul is focusing on the substitutionary side of His work on the cross—His taking our place under the judgment of God (1 Peter 3:1818For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: (1 Peter 3:18) – "the Just for the unjust").
Comparing this great love of God to the love of men, Paul shows that man's love needs a motive for it to act (Luke 6:3232For if ye love them which love you, what thank have ye? for sinners also love those that love them. (Luke 6:32); John 15:1919If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. (John 15:19)). In the natural man's way of thinking, a person must show himself to be worthy of love. Paul gives a couple of examples—a person must be "a righteous man" or at least "a good man." On rare occasions, men will dare to die for such persons, because they see something in them worthy of their love. However, men will not love, or die for, an ungodly murderer, etc.—such is the character of human love. Divine love, on the other hand, acts when there is nothing in its object that is loveable. And this has been demonstrated in the fact that "Christ died for the ungodly" (vs. 6). Thus, God's love is unparalleled among men, and is infinitely greater. Contemplating and meditating on this love will effect a transformation of character in our lives, from ungodliness to Christ-likeness (2 Cor. 3:1818But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. (2 Corinthians 3:18)).
Thus, we see from these things that our education in the school of God is vastly different from our justification.
• Justification is something that God does for us (vss. 1-2).
• Spiritual education has to do with our conformity to Christ and is something that God does in us (vss. 3-8).
A Future Salvation From the Wrath to Come
(Chap. 5:9) Paul goes on to speak of another benefit of justification—the assurance of being saved from the wrath that is coming on this guilty world. He says, "Much more then, being now justified by [the power of] His blood, we shall be saved from wrath through Him." This is a future aspect of our salvation which will occur when the Lord comes. The Christians who are on earth at that time will be "saved" from the judgment coming upon the world by being taken out of it altogether. Bible teachers call this "the Rapture" (1 Thess. 4:15-1715For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. 16For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 17Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. (1 Thessalonians 4:15‑17); Phil. 3:20-2120For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: 21Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. (Philippians 3:20‑21)). Christians who die before that time will, of course, not need this deliverance, because they will already be with the Lord.
Chapter 13:11 speaks of this future aspect of salvation as something that is getting nearer to us every day: "For now is our salvation nearer than when we believed." This is because God has set a day—sometime in the very near future, we believe—when He will send His Son to snatch away the Christians who will be living on earth. No one knows when this day will be (Matt. 25:1313Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh. (Matthew 25:13)). The coming "wrath" will be delivered by Christ Himself (1 Thess. 1:1010And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come. (1 Thessalonians 1:10); 2 Thess. 1:99Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; (2 Thessalonians 1:9); Rev. 6:1616And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: (Revelation 6:16), etc.). Hence, the Lord Jesus is:
• The Saviour from the coming wrath—for believers.
• The Executioner of the coming wrath—on unbelievers.
A Present Salvation Through Christ on High
(Chap. 5:10)—Having spoken of a past salvation (vs. 9a), and of a future salvation (vs. 9b), Paul now speaks of a present salvation for the believer (vs. 10). This is another great benefit of being justified by faith. He says, "For if, being enemies, we have been reconciled to God through the death of His Son, much rather, having been reconciled, we shall be saved in the power of His life." Walking through a world that is opposed to God and His principles is like walking through a spiritual minefield for the believer. There are dangers everywhere, and much to attract and excite our fallen sin-natures (the flesh). The Lord fully understands this and has undertaken to save us from these dangers in a practical way, while we are in the pathway to heaven.
To effect this present salvation, the Lord does not help us by coming down from heaven literally; He remains in His place on high and undertakes to save us from there. He went on high to effect three things to this end:
• To send the Spirit, and thus give us the power of resurrection life, which when lived in, neutralizes the activity of the flesh. (This will be taken up in chapters 5:12–8:17.)
The Joy of Reconciliation
(Chap. 5:10-11)—Paul mentions one last (but not least) benefit resulting from being justified by faith—the joy of reconciliation. He says, "And not only so, we also joy [boast/rejoice] in God through our Lord Jesus Christ, by whom we have now received the reconciliation." There has been a radical change in the mind of the believer whereby he now rejoices in his relationship with God and his nearness to Him.
One of the sad results of the entrance of sin into this world is that there are estranged relations between men and God. There are wrong thoughts and feelings in man's heart and "mind" toward God (Col. 1:2121And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled (Colossians 1:21)). Through sin, men in their fallen state have become "haters of God" (Rom. 1:3030Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, (Romans 1:30)), and thus they have great "enmity against God" (Rom. 8:77Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. (Romans 8:7)). Hence, men are "alienated" from God and are "enemies" of God (Col. 1:2121And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled (Colossians 1:21)).
This condition of enmity is altogether on man's side. It is man who has sinned and gone far from God. Even though man's heart toward God has been corrupted, God's disposition toward man has not changed. He is still favourably disposed toward His creatures, for He is the Unchangeable God (Mal. 3:66For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. (Malachi 3:6); Heb. 13:88Jesus Christ the same yesterday, and to day, and for ever. (Hebrews 13:8); James 1:1717Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. (James 1:17)). Hence, God is not an enemy of man, though man through the fall has become an enemy of God. There is, therefore, a great need for a change of heart in man, but not in God, for He has always loved man. Hence, it is not God who needs to be reconciled to man, but man to God.
Sometimes, when people are awakened to their need of being saved, they have the mistaken idea that since they have sinned and are far from God, that they need to do something to turn God's heart toward them. Some think that they need to shed tears, while others think that they need to clean up their lives and get religious. But this is misunderstanding the heart of God and His unchangeable character. The truth is that His heart has always been favourably disposed toward man, even though man has sinned against Him. Since the day that sin entered the creation, God has been seeking man's deliverance and blessing.
Since God does not need to be reconciled to man—but rather man to God—Scripture does not present reconciliation as we know it today in the modern sense of the word. (It is used in our day in connection with two parties that have been estranged, coming toward each other's position with some degree of compromise, so that relations between them can resume as they once were.) Reconciliation, as presented in the gospel, never sees God and man meeting somewhere in between, but man (believers) being "brought" to God (1 Peter 3:1818For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: (1 Peter 3:18); Eph. 2:1313But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. (Ephesians 2:13)). To guard against this mistaken idea, Scripture never says that we are reconciled with God. Such a statement might convey the idea that there has been some compromise on God's side as well as on man's. Scripture carefully states that believers are reconciled "to" God (Rom. 5:1010For 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. (Romans 5:10); 2 Cor. 5:2020Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. (2 Corinthians 5:20); Eph. 2:1616And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: (Ephesians 2:16); Col. 1:2020And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. (Colossians 1:20)). This is why Paul says that "we" (believers) receive "the reconciliation;" it does not say that God receives reconciliation (vs. 11).
The Apostle states that we were once "enemies" of God. An enemy is one who has enmity and ill-feelings toward the one he hates, and consequently, he keeps away from him. This is the condition of fallen man in relation to God. His ill-feelings toward God are actuated by the presence of an evil conscience that condemns him as a sinner. It gives him the sense of having done wrong, and makes him uneasy about meeting God. The enmity in man's heart began with the fall of man (Gen. 3:1515And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. (Genesis 3:15)), and it has worked to keep men away from God ever since.
In spite of such a condition prevailing over the human race, God has undertaken to remove it and bring men (believers) back to Himself. In this fifth chapter of Romans, Paul has shown that God has taken the first step toward man's reconciliation in providing a sacrifice for sin in order to make a way for man to be brought back to Himself. He says, "God commendeth His love toward us, in that, while we were yet sinners, Christ died for us" (vs. 8).
Father, Thy sovereign love has sought
Captives to sin, gone far from Thee;
The work that Thine own Son hath wrought
Has brought us back in peace and free.
Paul explains how God removes the enmity in the heart of a sinner—it is through "the death of His Son." This refers to the fact that God's love for mankind has been so great that He would even give His own Son to bring men back to Himself! Note: Scripture does not say, "the death of Christ," or some other title of the Lord Jesus. It says, "the death of His Son." This emphasizes the affection that existed in His relationship with His Son. God had only one Son, and He dearly loved Him, yet He gave Him to save sinners! The cost of making this sacrifice, therefore, is incalculable. When this great fact—that God has offered up His dearly beloved Son to bring men back to Himself—strikes the sinner's heart by the power of the Spirit, his heart is crushed. Then, learning through the gospel that God's disposition has been favourable toward the sinner throughout the sinner’s whole life (even though he has harboured evil thoughts toward God) is more than his heart can take. The love and compassion of God so grips the sinner's heart that the enmity that once rested there is dispelled. All such ill-feelings and hatred are flushed out of his soul, and the love of God floods into his heart. Thus, his thoughts toward God are all changed, and His Son, who willingly gave Himself, becomes the most wonderful and attractive Person to him. He was once uncomfortable at the thought of meeting God, but now as a believer, he is very comfortable in His presence and he actually delights in being there. J. N. Darby remarked in connection with reconciliation, "I feel at home with God. All His gracious feelings are toward me, and I know it, and my heart is brought back to Him." As a result, the believer exults in his new relationship with God. To "joy in God"—which is the happy state reconciliation produces in the believer—is truly the believer's proper attitude toward God. In this, we have truly come to a high point in the epistle!
We joy in our God, and we sing of that love,
So sovereign and free which did His heart move!
When lost our condition, all ruined, undone,
He saw with compassion, and spared not His Son!
Paul says, "We have now received the reconciliation" (vs. 11). This indicates that the believer's reconciliation is an accomplished fact; it is not something that he is waiting for when he gets to heaven. The KJV says that we receive "the atonement," but this is a translation error; it should read, "the reconciliation." In the salvation of man, it is God who receives the propitiation and the believer who receives the reconciliation.
Four Aspects of Reconciliation
There are four main places where reconciliation is mentioned in the New Testament in regard to believers:
• Colossians 1:20-2320And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. 21And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled 22In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: 23If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; (Colossians 1:20‑23) presents God’s side—our being brought back to Him in a condition where the whole Godhead can delight in us, being made “holy and unblameable and unreproveable in His sight.” It is all for His pleasure and the satisfaction of His heart.
• Ephesians 2:11-1611Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; 12That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: 13But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 14For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 15Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; 16And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: (Ephesians 2:11‑16)—presents the believer's side (collectively)—the oneness that exists among the members of the body of Christ, whether they were once Jew or Gentile.
The Difference Between Justification and Reconciliation
We also see from these things that reconciliation is different from justification, though both involve a change of thinking.
• Justification has to do with a change of thinking in God's mind. God reckons ("thinks it to be so") the believer as righteous.
• Reconciliation has to do with a change of thinking in the mind of the sinner who believes. His thoughts of enmity toward God, resulting from being an enemy of God, are replaced with rejoicing in God.
The Blessings of the Gospel Unfolded in Chapters 3:21–5:11
Thus, in this sub-division of the epistle (Chaps. 3:21 to 5:11), the Apostle Paul has unfolded the blessings of the gospel in an orderly way, with reconciliation being the culmination of it all. This sub-section ends with the believer in a happy relationship with God, enjoying His company. Thus, the righteousness of God and the love and grace of God have triumphed over all the havoc that sin has wrought in man! The believer has:
• Redemption (chap. 3:24)—We are bought back and set free from judgment, from sin, from Satan, and from the course of this world.
• Forgiveness (chap. 4:7)—The guilt of our sins has been removed from our conscience.
• Justification (chap. 5:1)—We have been cleared from every charge against us by being brought into a new position before God in Christ, where God no longer sees us as sinners.
• Reconciliation (chap. 5:10-11)—We have been brought to God with changed thoughts and feelings toward Him, whereupon we delight to be in His presence, and He delights to have us there.