Romans 5:2

Rom_5:2

By whom also we have access by faith into this grace wherein we stand.

Access to God

There are many locks in my house and all with different keys, but I have one master key which opens all. So the Lord has many treasuries and secrets all shut up from carnal minds with locks which they cannot open; but he who walks in fellowship with Jesus possesses the master key which will admit him to all the blessings of the covenant--yea, to the very heart of God. Through the Well-beloved we have access to God, to heaven, to every secret of the Lord. (C. H. Spurgeon.)

The state of grace

In this chapter St. Paul describes the riches of Divine grace--how free, full, and comprehensive is the gift of God. Now the grace of God is not merely nominal, it is operative and communicative. Sometimes God may show His almighty power, as when He creates a system of worlds; sometimes His wisdom, as when He furnishes and adorns a planet; sometimes His goodness in the abundant favours which he confers upon His creatures. But He displays His grace to the ruined family of mankind. Here the kindness of God has full play. This grace wherein we stand denotes a state in which we remain to dwell amidst its privileges. It is not a casual or evanescent feeling, but a settled condition wrought for us and in us by the abounding mercy of the Lord. This is a state of--

I. Peace and favour with God (Rom_5:1). When God justifies the ungodly, and withdraws the sentence of condemnation, the fear of wrath is removed, and heartfelt peace necessarily succeeds to gloomy apprehension. Peace is the first blessing promised by Christ to the returning sinner, and it is a great one. A soul at peace with the universe, above, around, and before it, is in an enviable state of existence!

II. Divine influence. Grace is often used to express the work of the Holy Spirit. When you first believed and entered the kingdom of grace, the Holy Ghost, with royal finger, touched your soul, and raised it from the death of sin to a life of righteousness. He continues His work of grace in the believer. He loves to form the soul anew, to beautify and adorn it with the image of the heavenly.

III. Communion with God (Eph_2:18). It is no mean privilege for a needy creature to have free and ready access to the Giver of all good; to have the liberty of ransacking the storehouse of grace. There is a temple of prayer in the land of grace. We know not if there be another such in the universe. There is none in the regions of sin. God heareth not [wilful] sinners. True, there is a porch of mercy to which the penitent may flee, and where the sighing of a broken heart will be heard by God; and this porch communicates with the temple of salvation through the door which is Christ Jesus. But until you reach the gate of repentance, you may stretch out your hands to heaven in vain. In the new Jerusalem, John saw no temple. Heaven is a place of praise, not of prayer. So we are permitted to pray upon earth. This is an amazing privilege which is too little appreciated, and can never be fully estimated.

IV. Joyous anticipation. We rejoice in hope of the glory of God. This full assurance of hope is the privilege of the experienced Christian in whom grace has produced its ripe fruits. Hope is the daughter of faith. Faith is the victory over the world, hope over death. It is the Christian warriors privilege. When his spiritual hope is matured, it is a faculty of no little potency. The believer now feels the powers of the world to come--a Divine life which is ever aspiring towards its native heaven. (R. M. Macbriar, M. A.)

Further fruits of justification

Peace is only the first link of a golden chain which binds us to the throne of God. It is the first gem out of heavens cabinet, the first fruit of the tree of life, the first taste of the water of life. Peace comes to the forgiven sinner like a radiant angel from the skies; but she brings along with her a happy troop of young sisters, every one of whom is his constant companion from the wicket-gate to the crystal battlements. Note--

I. The believers permanent state of grace.

1. The privilege of being specially loved of God. This love is that of a father to his children (Joh_1:12; Gal_4:4-5; Jam_1:18; Jer_31:3). The end at which God aims in His treatment of His children is to bring them to glory (Heb_2:10). But first they have to be fitted for it (Col_1:12). And therefore it is Gods present business to purify them and make them perfect in holiness and love. Whom He justifies, them He also sanctifies. Into this grace we are introduced by faith. And it is by faith we stand in it.

2. The constant privilege of prayer. Those who are justified have at all times freedom of access to the throne of grace. They are encouraged to come to it boldly (Heb_4:16; Php_4:6); if rebuked at all, it is because they do not pray enough, or because they do not expect sufficiently large returns (Joh_4:24). Prayer opens the armoury of God; it is the key which unlocks the promises and makes them ours. It makes the weak worm, Jacob, omnipotent. By it we link our little skiff to the great ark of Jehovahs purposes and promises, and thus are we borne triumphantly across lifes billowy sea to the heavenly Ararat of rest. It is by Christ that we have such access into this grace wherein we stand (Eph_2:18; Eph_3:12).

3. The privilege of being Gods instruments in fulfilling His great purposes in the world. We are the Church of the living God, endowed with a queenly authority and power. The Church is the Lambs bride. It is the heritage, the house, and the city of God. It is the pillar of the truth. It is the open mirror of Jehovahs most glorious attributes (Eph_3:10). And yet it is into this grace that we obtain access through our Lord Jesus Christ, when we are justified by faith.

II. The believers joyful hope concerning the future.

1. Its object.

(1) Glory is a word which primarily denotes clearness and brightness. Hence, we speak of the glory of the sun, moon, and stars, while one star differeth from another star in glory. Here we read of the Glory of God. On earth this glory is dimmed and obscured; in hell it is never beheld; while heaven is a realm of perfect light, and in this God dwells (1Ti_6:15-16). For such glory to be revealed to us now, like Saul of Tarsus, we should afterwards be unable to see, unless, indeed, we were instantly destroyed by the brightness of His appearing. Now let us regard the Christians hope of glory under this aspect. There are creeping things which can only live in darkness; others, a little superior, thrive best in twilight; and others which can live in misty, northern climes, while they would speedily perish under a bright, southern sky. Man, the chief and head of terrene existences, can bask with delight in the most brilliant earthly sunshine. But angels, higher still, can live amid the unscreened splendours of the heavenly world. Now the prospect which we, as Christians, have is of one day joining their bright hosts, feeling at home in that most intense radiance. But how great a change must pass over us before we are fitted for that sphere I We must possess spiritual bodies (see Col_3:4; 1Jn_3:2; Php_3:21).

(2) But Gods glory must be viewed in a moral aspect, as that of wisdom, holiness, rectitude, and truth, mingled with mercy and love. There is a glory in Gods character which, the more we discern, the more we must admire it; in His law, which is the exact counterpart and transcript of His character; in His government of all intelligent creatures, and brightest of all in Christ. This glory we hope to see and to share. Here we see it in part, and know it in part. But hereafter, we shall see it in its fullest splendour. Our moral faculties will be purified, quickened, and enlarged, while our acquaintance with the ways and works of God will be corrected and expanded. We shall be holy, even as He is holy, and do His will as angels do it now (Psa_17:15).

(3) There is also a circumstantial glory--not the glory which belongs intrinsically to God, but the extraneous glory which He bestows upon His people. We cannot but prepare for some determinate place as the scene of our immortal life (Joh_14:2-3; 1Co_2:9). We cannot doubt, however, that heaven will be a domain of perfect happiness and beauty worthy of its Maker; it will contain everything which can minister to the enjoyment of holy and immortal creatures (Rev_7:16-17).

2. Its nature. To hope for it is--

(1) To believe in its existence and certain attainment; and this we do, because it is expressly promised by Him who cannot lie.

(2) To desire it, and long for it (2Co_5:4).

3. This hope, accordingly, becomes a source of pleasure and joy to us. (T. G. Horton.)

And rejoice in hope of the glory of God.--

The glory of God

Is an eternal mystery which the heart of man cannot yet conceive, but of which Holy Scripture gives here and there short glimpses. Like the righteousness, the truth and the life of God (Eph_4:18), it has its hidden source in the Father, it is manifested in the Son, it is reflected in man (Joh_17:22). Of this glory man was from the first designed to partake (1Co_11:7), but by sin all men come short or suffer loss of it (Rom_3:23); its restoration is wrought by the Spirit revealing and imparting the glory of Christ (2Co_3:18). In presenting this glory as an object of the believers hope, the apostle points to its future perfection in the glorification of our whole nature, body, soul, and spirit. The glory in which man will be thus transfigured will be the glory of God, even as the sunshine resting upon earth is still the light of heaven; it will be an everlasting glory, just because man will dwell forever in the light of Gods countenance. (Archdn. Gifford.)

Hope of glory

I. What constitutes that glory in the hope of which the apostle rejoiced? The word glory applied to God sometimes denotes that splendour with which He often clothed Himself when He made His appearance to the ancient saints; sometimes that sublime display of Gods natural attributes, which He has made in the creation; sometimes a particular attribute of the Deity. It is in general used, however, to denote any signal or triumphant display of the Divine attributes as made towards men. In its primary and highest sense it is the full, cloudless, and combined display of the perfections of the Godhead, as in the text.

1. The display of this glory is reserved for the future world. But it is not to be imagined that any change is to pass upon the essential divinity of the Godhead. Jehovah is the perfection of beauty, yesterday, today, and forever; only interposing mediums will be removed, and the capacity of the creature elevated. This is accomplished for the soul at death; for the body at the resurrection. Think not, therefore, that God is to reveal His glory by descending to us. The revelation will be made by elevating us to Himself. If we are to behold this glory with a seraphs ecstasy, we shall gaze upon it with a seraphs eye.

2. It is to consist in the displays which God will make of Himself. The company of saints and angels may indeed increase immensely the bliss of heaven. But what are they without God? The glory in which they will shine is but a reflection from that embodied effulgence which emanates from the perfections of the Eternal Three. It is chiefly to be disclosed through the Church, and Jesus Christ is its Head and Redeemer. He has received this appointment; and, from the Father, glory has been given Him, which, in answer to His own prayer, His saints shall behold. But in what way will He execute it? The manifold wisdom of God is to be exhibited through the Church, unto principalities and powers in the heavenly places. The absolute riches of His glory He has determined to display through the vessels of mercy, which He had afore prepared unto glory. Where in the universe besides could He have found materials for erecting a monument so splendid, durable, and great, to His matchless love and mercy, as in these poor guilty beings which He thus redeems and exalts. Having gathered His saints into their everlasting rest, and secured a complete triumph over the last enemy, the Redeemer will now sit down in the midst of the throne, encircled with a bow of glory, in sight like unto an emerald. Then the sound of innumerable voices will break upon the ear of heaven, Worthy is the Lamb to receive glory.

II. What is the hope of glory and how does it become a foundation of joy to the believer? It is the hope of a sinner founded in the atonement of it, and it gives to the believer a prospective possession of the glory that is to be revealed.

1. There is, however, a hope that fastens upon the same blessed inheritance which yet is not the Christians. Of this kind the world is full. How are they to be distinguished from each other?

(1) Look at their origin. The rock of ages, Jesus Christ, is here placed as a broad and deep substratum on which the hope of glory is built. Other foundation can no man lay than that is laid, and safely build upon it this animating hope. It is the immediate result of justification by faith. The impenitent sinners hope, on the contrary, is built upon the sand.

(2) But these hopes differ not less in their legitimate effects upon the heart. That of the Christian is, in its very nature, purifying (1Jn_3:3). It is a hope, too, through which the love of God is shed abroad in the heart by the Holy Ghost. In this way it transforms the soul into the very image of its Maker, and thus prepares it for the inheritance of the saints in light. The hope of the sinner, however, is not only incompatible with the undisturbed repose of every sin, but it is the very aliment on which these plants of death are nourished.

(3) As to the different results of these hopes, I need only say the one is like the giving up of the ghost when God takes away the soul--while the other, on the same event, wilt be like the breaking of a summers morning. The one terminates in endless day, the other in eternal night; the one in heaven, the other in hell.

2. The hope renders the possession prospective. But what is intended by possession? The glory of Gods kingdom is to be ours in a sense vastly higher than anything we are said to possess in the present life. In the terrestrial sense nothing becomes completely ours till every foreign claim is extinguished. In the heavenly, everything becomes ours by extinguishing our own. In the present world our right to possession is founded in the sacrifice we have made or the equivalent we have rendered. In the other, the blood of the Cross will seal it to us entire, with no sacrifice of our own, no equivalent given. Here we struggle for possession that we may not be dependent. There we shall surrender all, that our dependence may be complete. Conclusion:

1. The saints have ample occasion to rejoice with joy unspeakable and full of glory. Are you at present the subjects of affliction? I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in you.

2. God forbid that in the animating prospect which the heavenly inheritance presents, any of you should be disposed at present to glory save in the Cross of our Lord Jesus Christ. (J. W. Adams, D. D.)

Hope of the glory of God a source of joy to His people

I. The glory of God. Glory signifies something splendid, dazzling, overwhelming. The term is misapplied to things mean and unworthy, but is always most rightly applied to anything pertaining to God. The meanest labour of His hands is more deserving of the term than the greatest works of men. Even Solomon, in all his glory, was not arrayed like one of these. The glory of God means--

1. God Himself. Moses prayed, I beseech thee, show me Thy glory, that is, Reveal Thyself more fully to me. It would have been well if Gods answer had repressed all similar curiosity. No man can see Him personally and live. We could not sustain the vision, even were we physically capable of it. But when we have laid aside all that is mortal, and put on immortality, we shall see Him as He is.

2. The glory of God which is beheld in His works. The heavens declare the glory of God. And what splendours do these heavens exhibit! The most capacious mind may well quail in its effort to comprehend the glory of the infinite Creator, which they both reveal and conceal. We require to be a God to comprehend all of God which His works contain. And if the works of God be so glorious, what must Himself be?

3. The glory which appears in Gods ways and dealings with us in providence. We may take three views of this and call it a natural providence, a judicial providence, and a gracious providence. By the first, He provides for all creatures, according to their capacities and necessities; by the second, He holds us accountable to Himself, and takes cognisance of our hearts and lives; and by the third, He is reconciling us to Himself, in Jesus Christ, and dispensing mercy and grace to all who ask them at His hands. And how gloriously does He act in all these respects!

4. The perfect purity and bliss which await the godly in heaven.

(1) Their state is glorious. What was the glory of Eden, of Sinai, of Zion, of Tabor, compared with this! No sin, disease, pain, death.

(2) Their society is glorious. If it was good to be present when Moses, Elijah, and Christ conversed, what must the intimacies of heaven afford?

(3) Their employments are glorious. Think of being forever engaged in contemplating, loving, adoring, and serving God! of ever receiving and performing reciprocations of level.

(4) Their prospects are glorious. The infinite and various excellences of God will be ever affording new discoveries; the river of their bliss will increase as it roils; that the sun of their heaven will still brighten as He shines; and that their state of glory will ever admit of a far more exceeding and an eternal weight of glory.

II. The joy which the hope of the glory of God affords.

1. They are to possess it. It is theirs, as Canaan was the inheritance of the descendants of the patriarchs. It is given to them by a covenant never to be broken. It is the chief part of the eternal redemption procured for them by the Redeemer. It is that to which they receive a title in their justification, to which they are begotten again by the Holy Spirit, for which they are sanctified, preserved, and fitted in this life.

2. Of this ultimate possession they have now a hope--a good hope through grace. And their hope maketh not ashamed, and is an anchor of their souls, sure and steadfast, entering into the things within the veil. We see the powerful influence of this hope. With what firmness and composure does many a good man endure calamity and meet death! Such a person may be likened to a mariner, who, while prosecuting his long and dangerous voyage, has the eye of his mind fixed on the desired haven: or he is like an heir of some vast estate, looking forward, during his minority, to the period when he shall receive his property.

3. This hope begets joy in the bosom of its possessors.

(1) The foundation of it is a cause of joy. It does not rest upon merits, sacraments, etc., but upon the foundation which God has laid in Zion, and other foundation can no man lay. Everything besides is as shifting sand, fleeting air, or a bursting bubble.

(2) Its attendant principles occasion joy. It is one of a class of graces which are the fruits of the Spirit.

(3) Its effects minister, joy. It is not an uninfluential grace, but is ever active, and all its influence is for holiness. A genuine hope and allowed sin cannot co-exist in the same person.

(4) Its certainty yields joy; other hopes may and do fail. We have seen the candidate for wealth, power, fame, pleasure, flushed with hope, only to become the victim of disappointment and mortification!

(5) Its object gives joy--the glory of God in heaven. In other things, the ultimate enjoyment may not equal our present hope of it; but here realisation will infinitely sustain our largest and most sanguine hope. We shall find that notwithstanding all that is written in the Scriptures of this glory, all the glimpses and tastes we may have of it now, the half has not been known. Conclusion:

1. How little we know at present of the glory of God! Who can find Him out to perfection? And a cloud rests upon His works. His providence, too, is all beyond our comprehension. The difficulties do not diminish if we think of Divine revelation; in which we have certain facts stated, but the circumstances of many of these facts are not explained. And then how dense is the veil which conceals the world of spirits from our view! And in all these things the mere philosopher has little advantage over the clown. But the Christian has the advantage of faith; what he knows not now he shall know hereafter.

2. Is our hope for eternity the hope of the gospel and the real Christian? Self-deception and vain pretensions are common in the world and in the Church. We can hardly meet with a person who does not hope to go to heaven when he dies. But, in thousands of instances, how vain is the hope! Without holiness no man shall see the Lord. Here is a sure test by which to ascertain the genuineness of our hope.

3. The subject is well fitted to relieve the present obscurity, and to mitigate the present sorrows of the people of God. We shall not always remain under a cloud and in trouble. A day of revelation is approaching when we shall shine as the sun in the kingdom of our Father, and when we shall no more hang our harps upon the willows, but retain them, ever strung and attuned to the songs of immortality. (James Davies.)

The hope of heaven

Shall we sink or falter by the way, when we know that we are journeying to a land of everlasting rest, and shall soon reach our eternal home? Shall the dark valley of death affright us, when we see beyond it the fields of immortality smiling in the verdure of eternal spring? Destined as we are for heaven, shall we grieve or murmur that the earth is not found to be a suitable resting place for immortal beings, and that God checks every tendency to rest here, by sharp afflictions and severe disappointment? God forbid! heaven, seen even in the distance, should allure us onwards, and its glorious light should cast a cheering ray over the darkest passages of life. Nay, not only should the hope of heaven prevent us from complaining of the afflictions of life, but the thought that these afflictions are even now preparing us for that blessed state, that they are ordained as necessary and useful means of discipline to promote our progress towards it; that they are the furnace by which the dross is to be purged away, and the pure ore fitted for the Masters use in the upper sanctuary, should reconcile us to resigned submission, should make us grateful, that such discipline being needful, it has not been withheld, and to pray earnestly that it may be so blessed for our use as that we shall, in due time, be presented faultless and blameless before the presence of Gods glory, with exceeding joy. (James Buchanan.)

The future vision of God

This vision of God will constitute the blessedness or the misery of vision the future world, and since only like can know like, as Trench has said, Every advance in a holy life is a polishing of the mirror that it may reflect distinctly the Divine image; a purging of the eye that it may see more clearly the Divine glory; an enlarging of the vessel that it may receive more amply of the Divine fulness.

The glory of the Creator

Baron Von Canitz, a German nobleman, who lived in the latter half of the seventeenth century, was distinguished both for talent and intense religiousness of spirit. When the dawn broke into his sick chamber on the last morning of life he desired to be removed to the window, and once more behold the rising sun. After a time he broke forth in the following language, Oh, if the appearance of this earthly and created thing is so beautiful and so quickening, how much more shall I be enraptured at the sight of the unspeakable glory of the Creator Himself!

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Rom 5:2. By whom also we have access — Greek, την προσαγωγην, admittance, entrance, or introduction. The word, as Raphelius has shown from the heathen historian, Herodotus, is often used as a sacerdotal phrase, and signifies, “being with great solemnity introduced as into the more immediate presence of a deity in his temple, so as (by a supposed interpreter, from thence called προσαγωγευς, the introducer) to have a kind of conference with such a deity.” By faith into this grace — Into this state of favour, and a state in which we receive, or may receive, grace to help in every time of need. The word also shows that the blessing here spoken of is different from and superior to the peace with God, mentioned in the preceding verse. Wherein we stand — Remain, abide; or rather, stand firm, as the word εστηκαμεν signifies. “As the apostle often compares the conflicts which the first Christians maintained, against persecutors and false teachers, to the Grecian combats, perhaps, by standing firm, he meant that, as stout wrestlers, they successfully maintained their faith in the gospel, in opposition both to the Jews and heathen, notwithstanding the sufferings which the profession of their faith had brought on them.” And rejoice in hope of the glory of God — Here two other blessings are mentioned, rising in degree above both the preceding; a hope of the glory of God, and joy arising therefrom. By the glory of God is meant the vision and enjoyment of the God of glory in a future state, particularly after the resurrection and the general judgment; including a full conformity to Jesus Christ, the Lord of glory, in soul and body; (to whom we shall be made like, because we shall see him as he is, 1Jn 3:2;) also the glorious society of saints and angels, and a glorious world, the place of our eternal abode. Of this, those that are justified by faith have a lively and well-grounded hope, being heirs of it in consequence of their justification, Tit 3:7; and of their adoption, Rom 8:14-17; Gal 4:6-7; and through this hope, to which they are begotten again by faith in the resurrection of Christ, who rose the first-fruits of them that sleep, and by pardoning and renewing grace, communicated in and through him, they rejoice frequently with joy unspeakable and full of glory, 1Pe 1:3-8; being sealed to the day of redemption and having an earnest of their future inheritance by God’s Spirit in their hearts.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Romans

THE SOURCES OF HOPE

ACCESS INTO GRACE

Rom 5:2.

I may be allowed to begin with a word or two of explanation of the terms of this passage. Note then, especially, that also which sends us back to the previous clause, and tells us that our text adds something to what was spoken of there. What was spoken of there? ‘The peace of God’ which comes to a man by Jesus Christ through faith, the removal of enmity, and the declaration of righteousness. But that peace with God, which is the beginning of everything in the Christian view, is only the beginning, and there is much to follow. While, then, there is a progress clearly marked in the words of our text, and ‘access into this grace wherein we stand’ is something more than, and after, the ‘peace with God,’ mark next the similarity of the text and the preceding verse. The two great truths in the latter, Christ’s mediation or intervention, and our faith as the condition by which we receive the blessings which are brought to us in and through Him, are both repeated, with no unmeaning tautology, but with profound significance in our text-’By whom also we have access’-as well as-’the peace of God’-’access by faith into this grace.’ So then, for the initial blessing, and for all the subsequent blessings of the Christian life, the way is the same. The medium and channel is one, and the act by which we avail ourselves of the blessings coming through that one medium is the same. Now the language of my text, with its talking about access, faith, and grace, sounds to a great many of us, I am afraid, very hard and remote and technical. And there are not wanting people who tell us that all that terminology in the New Testament is like a dying brand in the fire, where the little kernel of glowing heat is getting covered thicker and thicker with grey ashes. Yes; but if you blow the ashes off, the fire is there all the same. Let us try if we can blow the ashes off.

This text seems to me in its archaic phraseology, only to need to be pondered in order to flash up into wonderful beauty. It carries in it a magnificent ideal of the Christian life, in three things: the Christian place, ‘access into grace’; the Christian attitude, ‘wherein we stand’; and the Christian means of realising that ideal, ‘through Christ’ and ‘by faith.’ Now let us look at these three points.

I. The Christian Place.

There is clearly a metaphor here, both in the word ‘access’ and in that other one ‘stand.’ ‘The grace’ is supposed as some ample space into which a man is led, and where he can continue, stand, and expatiate. Or, we may say, it is regarded as a palace or treasure-house into which we can enter. Now, if we take that great New Testament word ‘grace,’ and ponder its meanings, we find that they run something in this fashion. The central thought, grand and marvellous, which is enshrined in it, and which often is buried for careless ears, is that of the active love of God poured out upon inferiors who deserve something very different. Then there follows a second meaning, which covers a great part of the ground of the use of the phrase in the New Testament, and that is the communication of that love to men, the specific and individualised gifts which come out of that great reservoir of patient, pardoning, condescending, and bestowing love. Then there may be taken into view a meaning which is less prominent in Scripture but not absent, namely, the resulting beauty of character. A gracious soul ought to be, and is, a graceful soul; a supreme loveliness is imparted to human nature by the communication to it of the gifts which are the results of the undeserved, free, and infinite love of God.

Now if we take all these three thoughts as blended together in the grand metaphor of the Apostle, of the ample space into which the Christian man passes, we get such lessons as this. A Christian life may, and therefore should, be suffused with a continual consciousness of the love of God. That would change everything in it. Here is some great sweep of rolling country, perhaps a Highland moor: the little tarns on it are grey and cold, the vegetation is gloomy and dark, dreariness is over all the scene, because there is a great pall of cloud drawn beneath the blue. But the sun pierces with his lances through the grey, and crumples up the mists, and sends them flying beneath the horizon. Then what a change in the landscape! All the tarns that looked black and wicked are now infantile in their innocent blue and sunny gladness, and every dimple in the heights shows, and all the heather burns with the sunshine that falls upon it. So my lonely doleful life, if that light from God, the beam of His love, shines down upon it, rises into nobility, and flashes into beauty, and is calm and fair and great, as nothing else can make it. You may dwell in love by dwelling in God, and then your lives will be fair. You have access into the grace; see that you go there. They tell us that nightingales sing by the wayside by preference, and we may have in our lives, singing a quiet tune, the continual thought of the love of God, even whilst life’s highway is dusty and rough, and our feet are often weary in treading it. A Christian life may be, and therefore should be, suffused with the sense of the abiding love of God.

Take the other meaning of the word, the secondary and derived meaning, the communication of that love to us, and that leads us to say that a Christian life may, and therefore should, be enriched with continual gifts from God’s fullness. I said that the Apostle was using a metaphor here, regarding the grace as being an ample space into which a man was admitted, or we may say that he is thinking of it as a great treasure-house. We have the right of entrance there, where on every side, as it were, lie ingots of uncoined gold, and masses of treasure, and we may have just as much or as little as we choose. It is entirely in our own determination how much of the wealth of God we shall possess. We have access to the treasure-house; and this permit is put into our hands: ‘Be it unto thee even as thou wilt.’ The size of the sack that the man brings, in the old story, determined the amount of wealth that he carried away. Some of you bring very tiny baskets and expect little and desire little; you get no more than you desired and expected.

That wealth, the fullness of God, takes the shape of, as well as is determined in its measure by the magnitude of, the vessel into which it is put. It is multiform, and we get whatever we desire, and whatever either our characters or our circumstances require. The one gift assumes all forms, just as water poured into a vase takes the shape of the vase into which it is poured. The same gift unfolds itself in an infinite variety of manners, according to the needs of the man to whom it is given; just as the writer’s pen, the carpenter’s hammer, the farmer’s ploughshare, are all made out of the same metal. So God’s grace comes to you in a different shape from that in which it comes to me, according to our different callings and needs, as fixed by our circumstances, our duties, our sorrows, our temptations.

So, brethren, how shameful it is that, having the possibility of so much, we should have the actuality of so little. There is an old story about one of our generals in India long ago, who, when he came home, was accused of rapacity because he had brought away so much treasure from the Rajahs whom he had conquered, and his answer to the charge was, ‘I was surprised at my own moderation.’ Ah! there are a great many Christian people who ought to be ashamed of their moderation. They have gone into the treasure-house; stacks of jewels, jars of gold on all sides of them-and they have been content to come away with some one poor little coin, when they might have been ‘rich beyond the dreams of avarice.’ Brethren, you have ‘access’ to the fullness of God. Whose fault is it if you are empty?

Then, further, I said there was another meaning in these great words. The love which may suffuse our lives, the gifts, the consequence of that love, which may enrich our lives, should, and in the measure in which they are received will, adorn and make beautiful our lives. For ‘grace’ means loveliness as well as goodness, and the God who is the fountain of it all is the fountain of ‘whatsoever things are fair,’ as well as of whatsoever things are good. That suggests two considerations on which I have no time to dwell. One is that the highest beauty is goodness, and unless the art of a nation learns that, its art will become filthy and a minister of sin. They talk about ‘Art for Art’s sake.’ Would that all these poets and painters who are trying to find beauty in corruption-and there is a phosphorescent glimmer in rotting wood, and a prismatic colouring on the scum of a stagnant pond-would that all those men who are seeking to find beauty apart from goodness, and so are turning a divine instinct into a servant of evil, would learn that the true gracefulness comes from the grace which is the fullness of God given unto men.

But there is another lesson, and that is that Christian people who say that they have their lives irradiated by the love of God, and who profess to be receiving gifts from His full hand, are bound to take care that their goodness is not ‘harsh and crabbed,’ as not only ‘dull fools suppose’ it to be, but as it sometimes is, but is musical and fair. You are bound to make your goodness attractive, and to show that the things that are ‘of good report’ are likewise the ‘things that are lovely.’

II. And so, now, turn to the second point here, viz. the Christian attitude.

‘The grace wherein ye stand’; that word is very emphatic here, and does not merely mean ‘continue,’ but it suggests what I have put into that phrase, the Christian attitude.

Two things are implied. One is that a life thus suffused by the love, and enriched by the gifts, and adorned by the loveliness that come from God, will be stable and steadfast. Resistance and stability are implied in the words. One very important item in determining a man’s power of resistance, and of standing firm against whatever assaults may be hurled against him, is the sort of footing that he has. If you stand on slippery mud, or on the ice of a glacier, you will find it hard to stand firm; but if you plant your foot on the grace of God, then you will be able to ‘withstand in the evil day, and having done all to stand.’ And how does a man plant his foot on the grace of God? simply by trusting in God, and not in himself. So that the secret of all steadfastness of life, and of all successful resistance to the whirling onrush of temptations and of difficulties, is to set your foot upon that rock, and then your ‘goings’ will be established.

Jesus Christ brings to us, in the gift of life in Him, stability which will check the vacillations of our own hearts. We go up and down, we yield when pressure is brought to bear against us, we are carried off our feet often by the sudden swirl of the stream, and the fitful blast of the wind. But His grace comes in, and will make us able to stand against all assaults. Our poor natures, necessarily changeable, and sinfully vacillating and weak, will be uniform, in the measure in which the grace of God comes into our hearts. Just as in these so-called petrifying wells, they take a bit of cloth, a bird’s nest, a billet of wood, and plunge it into the water, and the mineral held in solution there infiltrates into the substance of the thing plunged in, and makes it firm and inflexible: so let us plunge our poor, changeful, vacillating resolutions, our wayward, wandering hearts, our passions, so easily excited by temptation, into that great fountain, and there will filter into our flexibility what will make it firm, and into our changefulness what will give in us some faint copy of the divine immutability, and we shall stand fast in the Lord and in the power of His might.

Further, in regard to this attitude, which is the result of the possession of grace, we may say that it indicates not only stability and steadfastness, but erectness, as in opposition to crouching or bowing. A man’s independence is guaranteed by his dependence upon, and his possession of, that communicated grace of God. And so you have the fact that the phase of the Christian teaching which has laid most stress on the decrees and sovereign will of God, on divine grace in fact, and too little upon the human side-the phase which is roughly described as Calvinism-has underlain the liberties of Europe, and has stiffened men into the rejection of all priestly and civic domination. ‘Where the Spirit of the Lord is, there is liberty,’ and if a man has in his heart the grace of God, then he stands erect as a man. ‘Ye are bought with a price; be ye not the servants of men.’ The Christian democracy, the Christian rejection of all sacerdotal and other domination, flows from the access of each individual Christian to the fountain of all wisdom, the only source of law and command, the inspirer of all strength, the giver of all grace. By faith ye stand. ‘Stand fast therefore in the liberty wherewith Christ has made you free.’

III. Lastly, and only a word; we have here the Christian way of entrance into grace.

I have already remarked on the emphasis with which, both in my text and in the preceding clause, there are laid down the two conditions of possessing this grace, or the peace which precedes it: ‘By Christ-through faith.’ Notice, too, that Jesus Christ gives us ‘access.’ Now that expression is but an imperfect rendering of the original. If it were not for its trivial associations, one might read instead of ‘access,’ introduction, ‘by whom we have introduction into this grace wherein we stand.’ The thought is that Jesus Christ secures us entry into this ample space, this treasure-house, as some court officer might take by the hand a poor rustic, standing on the threshold of the palace, and lead him through all the glittering series of unfamiliar splendour, and present him at last in the central ring around the king. The reality that underlies the metaphor is plain. We sinners can never pass into that central glory, nor ever possess those gifts of grace, unless the barrier that stands between us and God, between us and His highest gifts of love, is swept away.

I recall an old legend where two knights are represented as seeking to enter a palace, where there is a mysterious fire burning in the middle of the portal. One of them tries to pass through, and recoils scorched; but when the other essays an entrance the fierce fire sinks, and the path is cleared. Jesus Christ has died, and I say it with all reverence, as His blood touches the fire it flickers down and the way is opened ‘into the holiest of all, whither the Forerunner is for us entered.’ He both brings the grace and makes it possible that we should go in where the grace is.

But Jesus Christ’s work is nothing to you unless your personal faith comes in, and so that is pointed to in the second of the clauses here: ‘By faith we have access.’ That is no arbitrary appointment. It lies in the very nature of the gift and of the recipient. How can God give access into that grace to a man who shrinks from being near Him; who does not want ‘access,’ and who could not use the grace if he had it? How can God bestow inward and spiritual gifts upon any man who closes his heart against them, and will not have them? My faith is the condition; Christ is the Giver. If I ally myself to Him by my faith, He gives to me. If I do not, with all the will to do it, He cannot bestow His best gifts any more than a man who stretches out his hand to another sinking in the flood can lift him out, and set him on the safe shore, if the drowning man’s hand is not stretched out to grasp the rescuer’s outstretched hand.

Brethren, God is infinitely willing to give the choicest gifts of His love to us all, to gladden, to enrich, to adorn, to make stable and erect. But He cannot give them unless you will trust Him. ‘It pleased the Father that in Him should all fullness dwell.’ That alabaster box is brought to earth. It was broken on the Cross that ‘the house’ might be ‘filled with the odour of the ointment.’ Our faith is the only condition; it is only the condition, but it is the indispensable condition, of our being anointed with that fragrant anointing. He, and He only, can give us the fullness of God.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

5:2 undeserved privilege (or grace): So basic is God’s grace (Greek charis) that Paul can use the word to sum up our present situation as believers. • Where we now stand indicates that God’s grace is needed throughout the Christian life, not just at the beginning. • Sharing God’s glory describes the content of Christian hope, which Paul introduces here and expounds more fully in 8:18-30. Behind Paul’s use of the word glory (Greek doxa) is the Hebrew word kabod, which depicts God’s majesty and overwhelming presence. The prophets predict a day when God’s glory will return to dwell in the midst of his people (see, e.g., Isa 60:1-2).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rom 5:2. Προσαγωγὴν, access) Eph 2:18; Eph 3:12.—ἐσχήκαμεν, we have had) the preterite antithetic to the present, we have, Rom 5:1. Justification is access unto grace; peace is the state of permanent remaining in grace, which removes the enmity. So, accordingly, Paul in his salutations usually joins them together, grace to you and peace; comp. Num 6:25-26. It comprehends both the past and present; and, presently after, speaking of hope, the future; wherefore construe the words in this connection, we have peace and we [rejoice] glory.—ἐν ᾑ, in which) Grace always remains grace; it never becomes debt.—ἐστήκαμεν, we have stood) we have obtained a standing-place.—καυχώμεθα, [rejoice] we glory) in a manner new and true; comp. ch. Rom 3:27.—ἐπ ἐλπίδι τῆς δόξης τοῦ Θεοῦ, in [over, concerning, ‘super’] hope of the glory of God) comp. ch. Rom 3:23, Rom 8:30; Jud 1:24. Christ in us, the hope of glory, Col 1:27; Joh 17:22. Therefore, glory is not glorying itself, but is its surest objects, as regards the future.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_5:2. Δἰ οὗ καὶ κ.τ.λ[1137]] Confirmation and more precise definition of the preceding διὰ.… Ἰησοῦ Χ. The καί does not merely append (Stölting), but is rather the also of corresponding relation, giving prominence precisely to what had here an important practical bearing i.e. as proving the previous διὰ κυρίου κ.τ.λ[1138] Comp Rom_9:24; 1Co_4:5; Php_4:10. The climactic interpretation here (Köllner: a heightened form of stating the merit of Christ; comp Rückert) is open to the objection that the ΠΡΟΣΑΓΩΓῊ ΕἸς Τ. ΧΆΡ. is not something added to or higher than the ΕἸΡΉΝΗ, but, on the contrary, the foundation of it. If we were to take καὶ.… καί in the sense as well.… as (Th. Schott, Hofmann), the two sentences, which are not to be placed in special relation to Rom_3:23, would be made co-ordinate, although the second is the consequence of that which is affirmed in the first.

τὴν προσαγωγήν] the introduction,[1141] Xen. Cyrop. vii. 5, 45; Thuc. i. 82, 2; Plut. Mor. p. 1097 E, Lucian, Zeux. 6; and see also on Eph_2:18. Through Christ we have had our introduction to the grace, etc., inasmuch as He Himself (comp 1Pe_3:18) in virtue of His atoning sacrifice which removes the wrath of God, has become our προσαγωγεύς, or, as Chrysostom aptly expresses it, μακρὰν ὄντας προσήγαγε. In this case the preposition διά, which corresponds with the διά in Rom_5:1, is fully warranted, because Christ has brought us to grace in His capacity as the divinely appointed and divinely given Mediator. Comp Winer, p. 354 f. [E. T. 473].

To τ. προσαγ. ἐσχήκ. belongs εἰς τ. χάριν ταύτην; and τῇ πίστει, by means of faith, denotes the subjective medium of τ. προσαγ. εσχήκαμεν. On the other hand, Oecumenius, Bos, Wetstein, Michaelis, Reiche, Baumgarten-Crusius take τ. προσαγωγ. absolutely, in the sense of access to God (according to Reiche as a figurative mode of expressing the beginning of grace), and εἰς τὴν χάρ. ταύτ. as belonging to τῇ πίστει. In that case we must supply after προσαγ. the words πρὸς τ. Οεόν from Rom_5:1 (Eph_2:18; Eph_3:12); and we may with Bos and Michaelis explain προσαγωγή by the usage of courts, in accordance with which access to the king was obtained through a προσαγωγεύς, sequester (Lamprid. in Alex. Sev. 4). But the whole of this reading is liable to the objection that πίστις εἰς τὴν χάριν would be an expression without analogy in the N. T.

ἐσχήκαμεν] Not: habemus (Luther and many others), nor nacti sumus et habemus (most modern interpreters, including Tholuck, Rückert, Winzer, Ewald), but habuimus, namely, when we became Christians. So also de Wette, Philippi, Maier, van Hengel, Hofmann. Comp 2Co_1:9; 2Co_2:13; 2Co_7:5. The perfect realises as present the possession formerly obtained, as in Plat. Apol. p. 20 D, and see Bernhardy, p. 379.

εἰς τὴν χάρ. ταύτ.] The divine grace of which the justified are partakers[1145] is conceived as a field of space, into which they have had (ἐσχήκαμεν) introduction through Christ by means of faith, and in which they now have (ἔχομεν) peace with God.

ἐν ᾗ ἑστήκαμεν] does not refer to τῇ πίστει (Grotius), but to the nearest antecedent, τὴν χάριν, which is also accompanied by the demonstrative: in which we stand. The joyful consciousness of the present, that the possession of grace once entered upon is permanent, suggested the word to the Apostle. Comp 1Co_15:1; 1Pe_5:12.

καὶ καυχώμεθα] may be regarded as a continuation either of the last relative sentence (ἐν ᾗ ἑστήκ., so van Hengel, Ewald, Mehring, Stölting), or of the previous one (διʼ οὗ καὶ κ.τ.λ[1147]), or of the principal sentence (ΕἸΡΉΝ. ἜΧΟΜΕΝ). The last alone is suggested by the context, because, as Rom_5:3 shows, a new and independent element in the description of the blessed condition is introduced with καὶ καυχώμεθα.

καυχᾶσθαι expresses not merely the idea of rejoicing, not merely the inward elevating consciousness, to which outward expression is not forbidden (Reiche), but rather the actual glorying, by which we praise ourselves as privileged (what the heart is full of, the mouth will utter). Such is its meaning in all cases.

On ἐπί, on the ground of, i.e. over, joined with καυχ. comp Psa_48:6; Pro_25:14; Wis_17:7; Sir_30:2. No further example of this use is found in the N. T.; but see Lycurgus in Beck. Anecd. 275, 4; Diod. S. xvi. 70; and Kühner, II. 1, p. 436. It is therefore unnecessary to isolate καυχώμεθα, so as to make ἘΠʼ ΕΛΠΊΔΙ independent of it (Rom_4:18; so van Hengel). Comp on the contrary, the ΣΕΜΝΎΝΕΣΘΑΙ ἘΠΊ ΤΙΝΙ frequent in Greek authors. The variation of the prepositions, ἘΠΊ and in Rom_5:3 ἘΝ, is not to be imputed to any set purpose; comp on Rom_3:20; Rom_3:25 f. al[1151]

The ΔΌΞΑ Τ. ΘΕΟῦ is the glory of God, in which the members of the Messiahs kingdom shall hereafter participate. Comp 1Th_2:12; Joh_17:22, also Rom_8:17; Rev_21:11; 1Jn_3:2; and see Weiss, bibl. Theol. p. 376. The reading of the Vulg.: gloriae filiorum Dei, is a gloss that hits the right sense. Reiche and Maier, following Luther and Grotius, take the genitive as a genit. auctoris. But that God is the giver of the δόξα, is self-evident and does not distinctively characterize it. Rückert urges here also his exposition of Rom_3:23; comp Ewald. But see on that passage. Flatt takes it as the approval of God (Rom_3:23), but the ἐλπίδι, pointing solely to the glorious future, is decisive against this view. It is aptly explained by Melancthon: quod Deus sit nos gloria sua aeterna ornaturus, i. e. vita aeterna et communicatione sui ipsius.

[1137] .τ.λ. καὶ τὰ λοιπά.

[1138] .τ.λ. καὶ τὰ λοιπά.

[1141] Προσαγωγή ought not to be explained as access (Vulg. accessum, and so most interpreters), but as leading towards, the meaning which the word always has (even in Eph_2:18; Eph_3:12). See Xen. l.c.: τοὺς ἐμοὺς φίλους δεομένους προσαγωγῆς. Polybius uses it to express the bringing up of engines against a besieged town, xi. 41, 1, xiv. 10, 9; comp. i. 48, 2; the bringing up of ships to the shore, x, i. 6; the bringing of cattle into the stall, xii. 4, 10. In Herod. ii. 58 also the literal meaning is: a leading up, carrying up in solemn procession. Tholuck and van Hengel have rightly adopted the active meaning in this verse (comp. Weber, vom Zorne Gottes, p. 316); whilst Philippi, Umbreit, Ewald, Hofmann (comp. Mehring) abide by the rendering access. Chrysostom aptly observes on Eph_2:18 : οὐ γὰρ ἀφʼ ἑαυτῶν προσήλθομεν, ἀλλʼ ὑπʼ αὐτοῦ προσήχθημεν.

[1145] For to nothing else than the grace experienced in justification can εἰς τ. χάρ. τ. be referred in accordance with the context (δικαιωθέντες)not to the blessings of Christianity generally (Chrysostom and others, including Flatt and Winzer; comp. Rückert and Köllner); not to the Gospel (Fritzsche); and not to the εἰρήνη (Mehring, Stölting), which would yield a tame tautology.The demonstrative ταύτην implies something of triumph. Compare Photius. The joyful consciousness of the Apostle is still full of the high blessing of grace, which he has just expressed in the terms δικαίωσις and δικαιωθέντες.

[1147] .τ.λ. καὶ τὰ λοιπά.

[1151] l. and others; and other passages; and other editions.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rom 5:2 . διʼ οὗ καὶ : through whom also . To the fact that we have peace with God through our Lord Jesus Christ corresponds this other fact, that through Him we have had (and have) our access into this grace, etc. προσαγωγὴ has a certain touch of formality. Christ has “introduced” us to our standing as Christians: cf. Eph 2:18 , 1Pe 3:18 . τῇ πίστει : by the faith referred to in Rom 5:1 . Not to be construed with εἰς τὴν χάριν ταύτην : which would be without analogy in the N.T. The grace is substantially one with justification: it is the new spiritual atmosphere in which the believer lives as reconciled to God. καυχώμεθα , which always implies the expression of feeling, is to be co-ordinated with ἔχομεν . ἐπʼ ἐλπίδι τῆς δόξης τοῦ θεοῦ : on the basis of hope in the glory of God, i.e. , of partaking in the glory of the heavenly kingdom. For ἐπʼ ἐλπίδι , cf. Rom 4:18 : the construction is not elsewhere found with καυχᾶσθαι .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Vv. 2. Paul here reminds us that the Jesus who henceforth makes our salvation sure (by his life), is no other Mediator than the Jesus who has already purchased our justification (by his death). Thus is explained the δἰ οὖ καί, “by whom also.” The blessing of reconciliation by His death, explained above, was the foundation of the new grace he had in view throughout the whole piece. Comp. a similar return to a past development intended to serve as the starting-point of a new one, Rom 3:23. Before passing to the new grace he is concerned to recall the former, to impress the conviction that we owe all, absolutely all, to this Jesus only. The perfect ἐσχήκαμεν expresses an act of taking possession already past, though the possession continues. — The term προσαγωγή, which we have translated by the word access, sometimes signifies the act of bringing or introducing; it may, for example, designate the manoeuvre by which engines of war are brought close to the walls of a besieged city (comp. Meyer). It might be understood in this sense: “by whom we have obtained introduction into this grace.” But the word has also sometimes an intransitive meaning: the right of entering, access. The other substantives compounded from the same verb have often an analogous meaning; thus ἀναγωγή, setting out to sea; περιαγωγή, circular motion. And certainly this intransitive meaning is preferable here. The first would be suitable if the matter in question were introduction to an individual, a sovereign for example; but with an impersonal regimen, such as grace, the meaning of access to is more natural. It is in this sense also that the word is taken Eph 2:18; Eph 3:12, if we are not mistaken. The words τῇ πίστει, by faith, are wanting in the Vat. and the Greco-Latins. If they are authentic, they simply remind us of the part previously ascribed to faith in justification. But it is improper, with some commentators, to make the clause: to this grace, dependent on it. Such a form of speech: πίστις εἰς χάριν, would be without example in the New Testament. The words: to this grace, complete the notion of access to: “At the time when we believed (τῇ πίστει) we had access to this grace in which we are now established.” — The perfect ἑστηκα signifies: I have been placed in this state, and I am in it. This word, which has the meaning of a present, recalls us to the ἔχομεν, we have henceforth, of Rom 5:1, and forms the transition to the following idea: “and (in this state) we glory.” — This last proposition (Rom 5:2) might be made dependent on the relative pronoun in which. The meaning would be: “this grace in which we henceforth stand and glory.” But this construction is somewhat awkward. Rom 5:2 being already a sort of parenthesis, in the form of an incidental proposition, it is unnatural to prolong the appendix still further. We therefore connect the words: and we triumph, with the principal idea of Rom 5:1 : we have peace. It is a climax: “not only do we no longer dread any evil at the hand of God, but we have even when we think of Him the joyful hope of all blessing.” It is the feeling of security raised to the anticipated joy of triumph. These last words confirm our explanation of the ἔχομεν, “we have henceforth,” Rom 5:1. For they express more obviously still the conviction of the justified man in relation to his future. In reality, the object of this triumphant conviction is the certain hope of glory. The phrase: the glory of God, denotes the glorious state which God Himself possesses, and into which He will admit the faithful; see on Rom 3:23. — The καυχασθαι, to triumph, is the blessed conviction and energetic (but humble, 1Co 1:31) profession of assurance in God. But some one will ask the apostle: And what of the tribulations of life? Do you count them nothing? Do they not threaten to make you lower your tone? Not at all; for they will only serve to feed and revive the hope which is the ground of this glorying. This reply is contained and justified in the following verses.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Rom_5:2

By whom also we have access by faith into this grace, etc. This verse admits of different interpretations. According to one view, it introduces a new and higher benefit than peace with God, as the consequence of our justification: We have not only peace, but access (to God), and joyful confidence of salvation. Besides other objections to this interpretation, it overlooks the difference between ἔχομεν and ἐσχήκαμεν, rendering both, we have: We have peace, and we have access; whereas ἐσχήκαμεν is properly, we have had. This clause, therefore, instead of indicating an additional and higher blessing than the peace spoken of in Rom_5:1, expresses the ground of that peace: We have peace with God through Jesus Christ our Lord, through whom also we have had access into this grace. So Meyer, Philippi, etc. We are indebted to Christ not only for peace, but also for access to this grace, (this state of justification,) which is the ground of our peace. The word προσαγωγή means either introduction or access. In Eph_2:18; and Eph_3:12, it has the latter meaning, which may be retained here. In both the other places in which it occurs, it is used of access to God. Many commentators so understand it in this place, and therefore put a comma after ἐσχήκαμεν, and connect πίστει with εἰς τὴν χάριν ταύτην. The sense would then be, Through whom also we have had access to God, by faith on this grace. The objections to this explanation are, that it supposes an omission in the text, and that the expression faith on the grace, has no scriptural analogy. The obviously natural construction is to connect προσαγωγήν with εἰς τὴν χάριν ταύτην, as is done in our version, and by the great majority of commentators, and to take τῇ πίστει instrumentally, by faith. The grace to which we have access, or into which we have been introduced, is the state of justification. The fact, therefore, that we are justified, we, rather than others, is not due to anything in us. We did not open the way, or introduce ourselves into this state. We were brought into it by Christ. Accessûs quidem nomine initium salutis a Christo esse docens, preparationes excludit, quibus stulti homines Dei misericordiam se antevertere putant; acsi diceret, Christum nihil promeritis obviam venire manumque porrigere. Calvin. In which we stand. The antecedent of the relative (ᾗ) is not πίστει, but χάριν; in which grace we stand; that is, we are firm; and immovably established. So in Joh_8:44, it is said of Satan, that he stood not (οὐχ ἓστηκεν) in the truth, did not remain steadfast therein. 1Co_15:1, Wherein ye stand, 2Co_1:24. The state, therefore, into which the believer is introduced by Christ, is not a precarious one. He has not only firm ground on which to stand, but he has strength divinely imparted to enable him to keep his foothold. And rejoice in hope of the glory of God. The word καυχάομαι is one of Pauls favorite terms. It properly means to talk of ones self, to praise ones self, to boast; then to congratulate ones self, to speak of ourselves as glorious or blessed; and then to felicitate ourselves in anything as a ground of confidence and source of honor and blessedness. Men are commanded not to glory (καυχᾶσθαι) in themselves, or in men, or in the flesh, but in God alone. In this passage the word may be rendered, to rejoice, we rejoice in hope. Still something more than mere joy is intended. It is a glorying, a self-felicitation and exultation, in view of the exaltation and blessedness which Christ has secured for us. In hope of the glory of God. The object or ground of the rejoicing or boasting expressed by this verb is indicated here by ἐπί; commonly, in the New Testament, the matter of the boasting is indicated by ἐν, sometimes by ὑπέρ and περί. The glory of God may mean that glory which God gives, or that glory which he possesses. In either case, it refers to the exaltation and blessedness secured to the believer, who is to share in the glory of his divine Redeemer. The glory which thou gavest me, said our Lord, I have given them, Joh_7:22. There is a joyful confidence expressed in these words, an assurance of ultimate salvation, which is the appropriate effect of justification. We are authorized and bound to feel sure that, having through Jesus Christ been reconciled to God, we shall certainly be saved. This is only a becoming confidence in the merit of his sacrifice, and in the sincerity of Gods love. This confidence is not founded on ourselves, neither on the preposterous idea that we deserve the favor of God, nor the equally preposterous idea that we have in ourselves strength to persevere in faith or obedience. Our confidence is solely on the merit of Christ, and the gratuitous and infinite love of God. Although this assurance is the legitimate effect of reconciliation, and the want of it is evidence of weakness, still in this, as in other respects, the actual state of the believer generally falls far short of the ideal. He ever lives below his privileges, and goes limping and halting, when he should mount up as with the wings of the eagle. Still it is important for him to know that assurance is not an unseemly presumption, but a privilege and duty. Hic evertuntur, says Calvin, pestilentissima duo sophistarum dogmata, alterum, quo jubent Christianos esse contentos conjectura morali in percipienda erga se Dei gratia, alterum, quo tradunt omnes esse incertos finalis perseverentiae. Atqui nisi et certa in praesens intelligentia, et in futurum constans ac minime dubia sit persuasio, quis gloriari auderet?

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

We must here know, that we have yet still this same effect of faith.

Whereas quietness of conscience is attributed to faith, it is to be referred to Christ, who is the giver of faith itself, and in whom faith itself is effectual.

By which grace, that is, by which gracious love and good will, or that state whereunto we are graciously taken.

We stand steadfast.

A preventing of an objection against them which beholding the daily miseries and calamities of the Church, think that the Christians dream, when they brag of their felicity: to whom the Apostle answereth, that their felicity is laid up under hope of another place: which hope is so certain and sure, that they do not less rejoice for that happiness, than if they did presently enjoy it.

Our minds are not only quiet and settled, but also we are marvelously glad and conceive great joy for that heavenly inheritance which waiteth for us.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

By whom also we have--"have had"

access by faith into this grace--favor with God.

wherein we stand--that is "To that same faith which first gave us 'peace with God' we owe our introduction into that permanent standing in the favor of God which the justified enjoy." As it is difficult to distinguish this from the peace first mentioned, we regard it as merely an additional phase of the same [MEYER, PHILIPPI, MEHRING], rather than something new [BEZA, THOLUCK, HODGE].

and rejoice--"glory," "boast," "triumph"--"rejoice" is not strong enough.

in hope of the glory of God--On "hope," see on Rom 5:4.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 2. By whom also] We are not only indebted to our Lord Jesus Christ for the free and full pardon which we have received, but our continuance in a justified state depends upon his gracious influence in our hearts, and his intercession before the throne of God.

We have access] προσαγωγην εσχηκαμεν, We have received this access. It was only through Christ that we could at first approach God; and it is only through him that the privilege is continued to us. And this access to God, or introduction to the Divine presence, is to be considered as a lasting privilege. We are not brought to God for the purpose of an interview, but to remain with him; to be his household; and, by faith, to behold his face, and walk in the light of his countenance.

Into this grace] This state of favour and acceptance.

Wherein we stand] Having firm footing, and a just title through the blood of the Lamb to the full salvation of God.

And rejoice] Have solid happiness, from the evidence we have of our acceptance with Him.

In hope of the glory of God.] Having our sins remitted, and our souls adopted into the heavenly family, we are become heirs; for if children, then heirs, Ga 4:7; and that glory of God is now become our endless inheritance. While the Jews boast of their external privileges-that they have the temple of God among them; that their priests have an entrance to God as their representatives, carrying before the mercy-seat the blood of their offered victims; we exult in being introduced by Jesus Christ to the Divine presence; his blood having been shed and sprinkled for this purpose; and thus we have, spiritually and essentially, all that these Jewish rites, &c., signified. We are in the peace of God, and we are happy in the enjoyment of that peace, and have a blessed foretaste of eternal glory. Thus we have heaven upon earth, and the ineffable glories of God in prospect.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

2. Through whom we have access, etc. Our reconciliation with God depends only on Christ; for he only is the beloved Son, and we are all by nature the children of wrath. But this favor is communicated to us by the gospel; for the gospel is the ministry of reconciliation, by the means of which we are in a manner brought into the kingdom of God. Rightly then does Paul set before our eyes in Christ a sure pledge of God’s favor, that he might more easily draw us away from every confidence in works. And as he teaches us by the word access, that salvation begins with Christ, he excludes those preparations by which foolish men imagine that they can anticipate God’s mercy; as though he said, “Christ comes not to you, nor helps you, on account of your merits.” He afterwards immediately subjoins, that it is through the continuance of the same favor that our salvation becomes certain and sure; by which he intimates, that perseverance is not founded on our power and diligence, but on Christ; though at the same time by saying, that we stand, he indicates that the gospel ought to strike deep roots into the hearts of the godly, so that being strengthened by its truth, they may stand firm against all the devices of Satan and of the flesh. And by the word stand, he means, that faith is not a changeable persuasion, only for one day; but that it is immutable, and that it sinks deep into the heart, so that it endures through life. It is then not he, who by a sudden impulse is led to believe, that has faith, and is to be reckoned among the faithful; but he who constantly, and, so to speak, with a firm and fixed foot, abides in that station appointed to him by God, so as to cleave always to Christ.

And glory in the hope, etc. The reason that the hope of a future life exists and dares to exult, is this, — because we rest on God’s favor as on a sure foundation: for Paul’s meaning is, that though the faithful are now pilgrims on the earth, they yet by hope scale the heavens, so that they quietly enjoy in their own bosoms their future inheritance. And hereby are subverted two of the most pestilent dogmas of the sophists. What they do in the first place is, they bid Christians to be satisfied with moral conjecture as to the perception of God’s favor towards them; and secondly, they teach that all are uncertain as to their final perseverance; but except there be at present sure knowledge, and a firm and undoubting persuasion as to the future, who would dare to glory? The hope of the glory of God has shone upon us through the gospel, which testifies that we shall be participators of the Divine nature; for when we shall see God face to face, we shall be like him. (2 Peter 1:4; 1 John 3:2.)

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(2) By whom.—More accurately translated, through whom also we have had our access (Ellicott). “Have had” when we first became Christians, and now while we are such.

Into this grace.—This state of acceptance and favour with God, the fruit of justification.

Rejoice.—The word used elsewhere for “boasting.” The Christian has his boasting, but it is not based upon his own merits. It is a joyful and triumphant confidence in the future, not only felt, but expressed.

The glory of God.—That glory which the “children of the kingdom” shall share with the Messiah Himself when His eternal reign begins.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. by whom] Lit. through whom; the same construction as that just before.

also] i.e. “we owe to Him our entrance to grace, as well as our standing in it.”

we have access] Lit. we have had; “we have found.” The time-reference is to a past reception resulting in present possession.—“Access:”—lit. the introduction; “our introduction.” Same word as Eph_2:18; Eph_3:12 (though the reference there is not precisely that here), and 1Pe_3:18 (where E. V. has “bring us to God”). The idea is of the acceptance of the acquitted. Both ideas, acquittal by a Judge and acceptance by a reconciled Father, reside in Justification.

by faith] Our side of the matter. The Lord’s “introduction” of us to His Father’s acceptance takes effect individually when we individually believe.

this grace] i.e. “acceptance” (Eph_1:6) and resulting “peace.” The word recalls the fact that acceptance, as previously proved (see ch. 4), is “according to grace,” not debt.

wherein we stand] The word “stand” is in contrast to the “fall” of the rejected and condemned. See Rom_11:20; also Psa_1:5; Psa_130:3; Rev_6:17; and 1Co_15:1, where the context gives the idea of acceptance and safety, as here. That of perseverance (as in Act_26:22, E. V. “continue”) may also be present; but the context shews that acceptance is at least the main point.

rejoice] A word elsewhere rendered “glory” (as just below, Rom_5:3), or “boast.” See on Rom_4:2. The reasoning here rises, from the foundation-truth of lawful justification, to the holy elevations of consequent joy and energy in the justified.

in hope] Lit. on hope. Perhaps here (as in Rom_4:18, q. v.) the “hope” is objective; “the hope set before us” (Heb_6:18), i.e. the promise and pledges of glory. On this our joy is based.

the glory of God] For commentary, see Rom_8:18; Rom_8:21; Rom_8:30.—The eternal bliss of the justified is called “the glory of God” because it is a state of joy, love, majesty, and holiness, bestowed by God; in the presence of God; and being in its essence the Vision of God, and likeness to Him. Cp. Joh_17:24; 2Co_4:17; Php_3:21; Col_1:27; 2Ti_2:10; 1Pe_4:13; Rev_21:11; Rev_21:23.—This ver. is a brief anticipation of ch. 8.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

By whom also we have access by faith,.... The access here spoken of is not to the blessing of justification; for though that is a grace which we have access to by Christ, and come at the knowledge of by faith, and enjoy the comfort of through it; and is a grace in which persons stand, and from which they shall never fall, and lays a solid foundation for rejoicing in hope of eternal glory; yet this sense would make the apostle guilty of a great tautology; and besides, he is not speaking of that blessing itself, but of its effects; and here of one distinct from "peace with God", before mentioned, as the word also manifestly shows: nor does it design any other blessing of grace, as pardon, adoption, sanctification, &c. and an access thereunto; not unto the free grace, favour, and good will of God, the source of all blessings; but to the throne of grace, which may be called

that grace, because of its name, for God, as the God of all grace, sits upon it; it is an high favour to be admitted to it; it is grace persons come thither for, and which they may expect to find there: and

in, or "at"

which we stand; which denotes boldness, courage, and intrepidity, and a freedom from a servile fear and bashful spirit, and a continued constant attendance at it; all which is consistent with reverence, humility, and submission to the will of God. Now access to the throne of grace, and standing at that, are "by" Christ. There is no access to God in our own name and righteousness, and upon the foot of our own works. Christ is the only way of access to God, and acceptance with him; he is the Mediator between God and us; he introduces into his Father's presence, gives audience at his throne, and renders both persons and services acceptable unto him: and this access is also "by faith"; and that both in God the Father, as our covenant God and Father; in faith of interest in his love and favour; believing his power and faithfulness, his fulness and sufficiency, and that he is a God hearing and answering prayer: and also in the Lord Jesus Christ; in his person for acceptance; in his righteousness for justification; in his blood for pardon; and in his fulness for every supply: and such as have access to the throne of grace by faith in Christ, being comfortably persuaded of their justification before God, through his righteousness imputed to them, can and do

rejoice in hope of the glory of God; which is another effect of justification by faith: by the "glory of God"; which is another effect of justification by faith: by the "glory of God", is not meant the essential glory of God; nor that which we ought to seek in all that we are concerned, and which we are to ascribe unto him on the account of his perfections and works; but that everlasting glory and happiness which he has prepared for his people, has promised to them, and has called them to by Christ, and will bestow upon them; of which he has given them a good hope through grace; and in the hope and believing views of which they can, and do rejoice, even amidst a variety of afflictions and tribulations in this world. The Vulgate Latin version reads, "in hope of the glory of the children of God"; eternal glory being proper to them.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

Ver. 2. We have access] προσαγωγην, Christ leading us by the hand, and presenting us to the Father, with, "Behold, here am I, and the children whom thou hast given me." Eph 2:18.

Wherein we stand] εστηκαμεν, not stirring a foot, for any temptation or percention. A metaphor from soldiers keeping their station in the battle.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

We have access - See the note at Joh 14:6, “I am the way,” etc. Doddridge renders it, “by whom we have been introduced,” etc. It means, “by whom we have the privilege of obtaining the favor of God which we enjoy when we are justified.” The word rendered “access” occurs but in two other places in the New Testament, Eph 2:18; Eph 3:12. By Jesus Christ the way is opened for us to obtain the favor of God.

By faith - By means of faith, Rom 1:17.

Into this grace - Into this favor of reconciliation with God.

Wherein we stand - In which we now are in consequence of being justified.

And rejoice - Religion is often represented as producing joy, Isa 12:3; Isa 35:10; Isa 52:9; Isa 61:3, Isa 61:7; Isa 65:14, Isa 65:18; Joh 16:22, Joh 16:24; Act 13:52; Rom 14:17; Gal 5:22; 1Pe 1:8. The sources or steps of this joy are these:

(1) We are justified, or regarded by God as righteous.

(2) We are admitted into his favor, and abide there.

(3) We have the prospect of still higher and richer blessings in the fulness of his glory when we are admitted to heaven.

In hope - In the earnest desire and expectation of obtaining that glory. Hope is a complex emotion made up of a desire for an object; and an expectation of obtaining it. Where either of these is lacking, there is not hope. Where they are mingled in improper proportions, there is not peace. But where the desire of obtaining an object is attended with an expectation of obtaining it, in proportion to that desire, there exists that peaceful, happy state of mind which we denominate hope And the apostle here implies that the Christian has an earnest desire for that glory; and that he has a confident expectation of obtaining it. The result of that he immediately states to be, that we are by it sustained in our afflictions.

The glory of God - The glory that God will bestow on us. The word “glory” usually means splendor, magnificence, honor; and the apostle here refers to that honor and dignity which will be conferred on the redeemed when they are raised up to the full honors of redemption; when they shall triumph in the completion of the work: and be freed from sin, and pain, and tears, and permitted to participate in the full splendors that shall encompass the throne of God in the heavens; see the note at Luk 2:9; compare Rev 21:22-24; Rev 22:5; Isa 60:19-20.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

We have not only reconciliation with God by Jesus Christ, but also by faith in him we are admitted to his presence, his grace and favour. One may be reconciled to his prince, and yet not to be brought into his presence: witness Absalom, &c. See Eph 2:18; 3:12; 1Pe 3:18.

This grace is either that whereof he spake, Rom 3:24; or else rather it may be understood of that excellent state of reconciliation, friendship, and favour with God, which God hath graciously bestowed upon us.

Wherein we stand; or, in which we stand or abide, not stirring a foot for any temptation or persecution: a metaphor from soldiers keeping their station in fight. A man may obtain his prince’s favour, and lose it again; but, &c.

And rejoice in hope of the glory of God; in the glory hoped for, a Hebraism; see Luk 10:20; 1Pe 1:8,9; even in that glory which God hath promised, and which consists in the enjoyment of him.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

2. Access—As Esther obtained an entrance to and gracious hearing from the king, so the justified man has access to God’s face. He has audience with the Deity. His prayers come up before God. His intercessions are prevalent with God. Well may saint and sinner say to him, Pray for us.

Hope of the glory of God—He is animated now with the hope of a future glory.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Through whom also we have (rather, have had edchkamenreferring to the past time of conversion and baptism, but with the idea of continuance expressed by the perfect) the (or, our) access by faith (the words, "by faith," which are not required, are absent from many manuscripts) into this grace wherein we stand, and rejoice (properly, glory, kaucwmeya , the same word as in the following verse, and most usually so rendered elsewhere, though sometimes by "boast." Our translators seem in this verse to have departed from their usual rendering because of the substantive "glory," in a different sense, which follows) in hope of the glory of God. Prosagwgh (translated "access") occurs in the same sense in Eph_2:18 and Eph_3:12; in both cases, as here, with the article, so as to denote some well-known access or approach. It means the access to the holy God, which had been barred by sin, but which has been opened to us through Christ. (cf. Heb_10:19) It is a question whether eiv thrin is properly taken (as in the Authorized Version) in immediate connection with prosagwghn , as denoting that into which we have our access. In Eph_2:18 the word is followed by the more suitable preposition prov , the phrase being, "access to the Father;" and this may be understood here, the sense being, "We have through Christ our access (to the Father) unto (i.e. so as to result in) the state of grace and acceptance in which we now stand." As to "the glory of God," see above Rom_3:23. Here our hoped-for future participation in the Divine glory is more distinctly intimated by the words, ep elpidi . This last phrase bears the same sense as in 1Co_9:10, and probably in Rom_4:18 above. It does not mean that hope is that wherein we glory, but that, being in a state of hope, we glory.

Vers. 2-5. Christian discipline.

Christianity is a religion intended both for heaven and for earth. It does not lose sight of the present when gazing into the future, visible to it alone. Beginning with our relation to God, it establishes thereupon our relation to men. It unfolds morality in the act of revealing the spiritual and Divine. It represents heaven, not merely as a compensation for the miseries of time and earth, but as a state attained by the training and the education which, in the order of Divine providence, time and earth are primarily intended to provide for men.

I THIS EARTHLY LIFE IS HERE DEPICTED AS A SCENE OF TRIBULATION. That human existence is characterized by trouble and sorrow is a trite but indisputable truth. There is no person who has ever lived to whom all things have happened as he would have wished. And with most persons life has been, in many respects, a long contradiction of their natural tastes and preferences. Whether in body or in mind, in circumstances or in relationships, in associations or employment, by bereavement or defections, all men are, and have ever been, in some way or other afflicted. This condition of our earthly pilgrimage is to many an occasion of annoyance, irritation, murmuring, rebellion. Others, of a more reasonable habit of mind, submit, with a certain stolidity, to what they regard as inevitable evil. But true religion teaches a better way of accepting our lot. We are taught to expect tribulation, and we are not taught to regard piety as exempting from the common discipline. "Count it not strange concerning the fiery trial among you." Our great Leader passed through worse tribulation than any of his followers; though he did not merit any of his sorrows, whilst we deserve more than all of ours. He has also given us to understand what shall be our experience. "In the world," said he, "ye shall have tribulation." There is no discharge from this war. The Jews, indeed, often expected prosperity as a reward of piety; and a great English writer has said, "Prosperity was the blessing of the old covenant, adversity of the new." The cup is passed round in the household of God, and every member of that household must drink of it. Those specially afflicted may be reminded that, though it is no relief to them to learn that others suffer, it is an indication of Divine providence that the universal fact is a law intended to work purposes in harmony with the nature and character of the holy and benevolent Lawgiver.

II THE PROCESS IS HERE DESCRIBED BY WHICH TRIBULATION PROVES BENEFICIAL. The Apostle Paul took pleasure in showing the reasonableness of religious belief. He might have stood upon the authority of his inspiration, and have required his readers to accept tribulation as certain to benefit such of them as were true Christians. But he chose rather to show them how the discipline of Divine wisdom promotes the highest welfare of the faithful. There is a ladder, by the several steps of which the follower of Christ mounts from earthly trial to heavenly joy. The foot of the ladder may be upon the cold soil of earth, but its top reaches to the clouds. Let us bear in mind, however, that it is not a natural and necessary result of tribulation, that the afflicted should profit by it. It depends upon the light in which the sufferer views it, the spirit in which he accepts it, whether affliction is or is not a discipline of good. It must be a fellowship with Christ to be serviceable to so high an end; and the teaching must be that of the Spirit of God. Consider the steps of the process.

1. "Tribulation, worketh patience. " This assertion would be contested by many, who are made impatient by this experience. Those who see much of their fellow-creatures know that there are many cases in which affliction produces fretfulness and moroseness, which grow as the affliction is protracted. Yet in how many instances is this teaching of the text verified! The naturally impetuous, hasty, wilful spirit is humbled, subdued, and curbed. In suffering, or in a position where it is necessary to contend with unreasonable men, or amidst many disappointments, there may be acquired a habit of self-command and self-restraint, which may both tend to personal happiness and may naturally increase influence over others. By "patience" here is to be understood something more than passive, quiet suffering; endurance and constancy are intended. The patient man is not he who lies down discouraged under difficulties, but the man who holds on his way with cheerful resolution and perseverance. Christian! you are called to patient continuance in well-doing.

2. Patience worketh experience; " or, as in the Revised Version, probation, or, as in the "Speaker"s Commentary," approval. The man who endures affliction is put to the proof, is tested. And this is a true and scriptural view of temptation. "Blessed is the man that endureth temptation: for when he hath been approved, he shall receive the crown of life." The sword is bent to the utmost to prove the temper of the steel; the gun is heavily charged to prove the strength and soundness of the metal; the precious ore is cast into the furnace to separate the gold from the dross; the wheat is threshed that the flail may, by the literal "tribulation," prove that there is grain as well as straw. So the good man is placed by a wise Providence in circumstances which bring out what there is in him, which give him occasion to call upon the Lord for help and guidance and deliverance. So far from calamity being a sign of God"s displeasure, let the afflicted be reminded, for their consolation, that Scripture represents human trouble in a very different light. "Whom he loveth he chasteneth, and scourgeth every son whom he receiveth." Call to mind the experience of the saints of old. Daniel is an example of a man who was tried and proved, and who was shown by his afflictions and persecutions to be a true and faithful servant of Jehovah. Paul himself led a life of labour, hardship, suffering, harassment, and sorrow; but by Divine grace he was thereby made strong for service, quick to sympathize. The story of every good man"s life, if truly told, will teach the same lesson. The Lord does not willingly afflict; there is a purpose in tribulation; it is trial which brings out and confirms all Christian virtue.

3. Probation worketh hope." Here we seem to be getting out of the shadow into the sunshine. "Hope" is a pleasant, cheery word. Who has not known, in seasons of adversity and in moods of depression, what it is to be comforted by the sight of the rainbow which spans the cloud? The "strength-inspiring aid" of hope has often made the feeble mighty. Now, of all men, the Christian has most ground for hope. His expectation of direction, guardianship, and happiness rest, not upon the whisperings of fond imagination, or the promises of fallible fellow-men, but upon.the word of a faithful and unchanging God. "Hope thou in God!" is the counsel religion offers to the downcast and the sad. Such hope as is based upon the Divine character, as is directed towards objects guaranteed by Divine assurances, is indeed "an anchor unto the soul." Trial may be a bitter medicine; but it works a wondrous, and sometimes a speedy and a perfect, cure for spiritual ills. Probation may seem a harsh, unkindly soil; but the crop of hope it bears proves its adaptation and fertility. There have been persons who in prosperity have known little of the brightness of the Christian"s hope, who have then been slow to look upwards to the sunlit hills, but whom adversity has benignly taught to turn their eyes away from things seen and temporal to things unseen and eternal. Hope may be despised by the worldly-wise and sensual; but it is a Christian grace in which the Lord of our life takes pleasure, and by which he urges the travellers onwards upon the road which leads to the blessed vision of himself.

4. Hope maketh not ashamed. " A common expression in Scripture. Men often cherish expectations which are never fulfilled, and these so disappointed are said to be put to shame; they have built on a sandy foundation, and in the storm of trial the edifice they have reared is swept away, and, as they gaze upon the wreck and ruin, they are overwhelmed with shame. But those who have hoped in the Lord, and trusted in his Word, shall never be ashamed or confounded, world without end. The apostle may be understood to say, Hope worketh realization. " Not that the hope fulfils itself; but that God, in his wisdom and love, fulfils it. We are all, in many respects, in the position of those that hope that hope in the Lord. We are pilgrims, and we look for a city. We are warriors, and we lock for victory. We are labourers, and we look for rest. We are afflicted, and we look for relief and release. We are on earth, and we look for heaven. "If we hope for that we see not, then do we with patience wait for it." The best and purest hopes of the follower of Jesus, those which he inspires and warrants, those which respect himself, shall all be realized. We shall see our Saviour "as he is." We shall be "like him." We shall "serve him day and night in his temple" We shall be "ever with the Lord." Such hopes as these will not unfit us for the common duties of life; they will assist us to discharge those duties with diligence and cheerfulness. Yet, being sons, we are heirs; and the blessedness of inheritance casts the radiant light of heaven upon our earthly lot.

III WE ARE HERE REMINDED OF THE DUTY AND PRIVILEGE OF REJOICING. In the previous verse the apostle has summoned us to "rejoice in hope of the glory of God." This seems natural enough; but it does sound strangely to hear him add here, "Let us also rejoice in our tribulations"! This is paradoxical, against all ordinary notions of what is fitting. Yet it is just. If we have followed the steps of that process of discipline here described by St. Paul, we must see that it is reasonable enough that he should admonish us to rejoice in those experiences of human life which Divine providence so wisely and graciously overrules for our spiritual and eternal good. Paul himself exemplified his own lesson. When he and Silas were in prison at Philippi, with their feet in the stocks, at midnight they sang praises to God, and the prisoners heard them. When imprisoned in Rome, he could write, "Rejoice in the Lord alway: again I will say, Rejoice!" We may rejoice in tribulation, because it is the appointment of our heavenly Father. Our joy should be in our Father"s will; for he will support and sustain under the burden which he has imposed. We may rejoice in tribulation, because we are Christ"s people, and we share his lot when we suffer with and for him. "Insomuch," says Peter, "as ye are partakers of Christ"s sufferings, rejoice; that at the revelation of his glory also ye may rejoice with exceeding joy." "If we suffer with him, we shall also reign with him." We may rejoice in tribulation also, because we are assured that the patient and submissive shall, by the help of God"s Spirit, reap the harvest of spiritual profit and eternal life. "I reckon," says the apostle, "that the sufferings of this present life are not worthy to be compared with the glory which shall be revealed in or, "unto us.

APPLICATION. The tribulations of life are common to all. But the profit of tribulation is for those only who receive Divine discipline in submission, and with faith in a Father"s wisdom and love. Sad is the position of those who have to endure the trials of life without the support of God"s love, or the prospect of eternal glory!

HOMILIES BY S.R. ALDRIDGE Ver. 2. A state of privilege.

It seems as if the apostle was delighted to turn from demonstrations of the credibility of the gospel plan to consider the happiness of those who had embraced it and were realizing its privileges. His pen glows as he exhorts himself and his readers to taste the full comforts of the condition of reconciliation towards God. When our right to the estate is challenged, we may spend time in examining the title-deeds and verifying our claims; but in general it is healthier and more satisfactory to settle down calmly on the property and reap the benefit of its treasures. Let us confidently enter the dwelling which Divine love has secured us, and not always stay justifying the scheme of its foundation and architecture.

I THE PALACE INTO WHICH WE ARE ADMITTED. It is a house of grace where the favour of God is enjoyed, and which is furnished from the stores of Divine goodness. He saw the needs of his creatures, pitied their forlorn wretchedness, would shelter them from the storm, and lavish on them proofs of kindness. Peace reigns there, a sense of blissful security. Every article of furniture, every picture on the walls, every robe worn, every meal provided, speaks of Divine mercy, of a changed attitude towards those received within the sacred precincts. It is a permanent home, which we enter to go out no more for ever. Grace alters not, is not fickle; therefore "we stand" (abide) therein without fear of one day losing our situation from the arbitrariness of the Master.

II THE GATE OF ENTRANCE. "Through our Lord Jesus Christ." He is "the Door of the sheep," a living Way to the holiest of all. He is our introduction ("access") to the court of the King. His work of mercy and righteousness has availed to procure free entry into the inheritance. The cherubim and flaming sword no longer bar the way to the Paradise of God. Man"s own moral power availed naught to force a way into the temple. He could make no breach in the walls of governmental justice.

III THE ONLY PASSPORT REQUIRED. "By faith" we enter into this state of grace. The inquiry at the gate is, "Dost thou believe on the Son of God?" To trust in Christ is to feel the longing for a renewed heart, for Divine forgiveness, and to recognize in him "the Way, the Truth, and the Life." Scepticism may keep men at a distance, unbelief may turn the back upon the mansion, timid doubt may remain gazing wistfully at the portico, but the believer is impelled to march humbly yet fearlessly through the appointed entrance into the halls of light and song.

IV THE JOY OF THE INMATES. They are filled with exultation because of their present condition; they are already encompassed with so many marks of Divine favour. They are constantly finding new beauties in the construction of the rooms, and new evidences of Divine skill, forethought, and love. But they know that this is but the foretaste of further bliss; they triumph in the expectation of coming glory. They have the promise and many a sign of a fuller revealing of the character and purpose of God. He comes nearer to his guests, till at last the veil of sense shall be removed, and every occupant of the palace be enwrapped in the radiance of his throne. All the dust of the journey to the home, every vestige of defilement, vanishes from the pilgrims crowned with the brightness of God"s heavenly presence. S.R.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Into this grace - This state of favour.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

A second benefit which flows from justification by faith, is our admission to grace and favour with God: This is a privilege beyond the former; a traitor may be pardoned by his prince, and yet not admitted into the presence of his prince; as Absolem’s crime was forgiven, but he must not see his father’s face: But by Christ’s mediation, every justified person meets with divine acceptance; yea, he is not only brought into a state of grace and favour, but he stands and abides in it. No sufferings from God, no sufferings from man for God’s sake, no temptations, no tribulations nor persecutions, can cause God to cast him out of his grace and favour; having access by faith into it, he shall stand and abide in it. True, he may fall under his Father’s rod, but he shall never fall from his Father’s love: Through Christ we have access by faith into this grace wherein we stand.

A third benefit follows. We rejoice in the hope of the glory of God.

Here observe, 1. The happy union and connection between grace and glory; grace is glory begun, and glory is grace consummated; grace is glory in the bud, glory is grace in the fruits; grace is the lowest degree of glory, and glory the highest degree of grace.

Happy soul, that is partaker of the first fruits of grace! thou shalt ere long reap the crop of glory!

Observe, 2. A justified person has the hope of future, glory, and always may, and sometimes can, rejoice in the hope; We rejoice in the hope of the glory of God: He hopes for the glory of God, and well he may, for ’tis purchased for him; ’tis promised to him; he has it already in the first fruits and earnest of that: It is prepared for him, and he is preparing for that; and he rejoices in the hope of his glory, believing it to be great and glorious, sure and certain, never decaying, everlasting.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

SANCTIFICATION

2. “Through whom also we have access by faith into this grace in which we stand, and let us rejoice in the hope of the glory of God.” The pronoun “this” is emphatic in this verse, indicative of progress in the school of faith reaching terra firma, i. e., establishing grace where we hold our ground, no longer retrogressing nor wavering through unbelief, doubt having been eliminated and faith moving forward with the tread of a giant. Consequently we are again exhorted, not simply as in the preceding verse to have peace with God, but to “rejoice in hope of the glory of God,” as we have now climbed so high up the Delectable Mountains as to enjoy a conspicuous and inspiring view of the Celestial City, if we will look through the telescope of doubtless faith. The hortatory phase of these beautiful climaxes in the three first verses of this chapter does not appear in E. V., which has the indicative mood of these verbs, the original being in the subjunctive. The fact is, Paul is here leading us on and upward, beginning with clear Abrahamic justification by faith alone, and moving on into the richer and more glorious experience of entire sanctification, followed by the climacteric establishing graces of the Holy Spirit.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

through whom also we have had our access by faith into this grace wherein we stand; and we rejoice in hope of the glory of God . [Having fully established justification by faith as a fact beyond all controversy, the apostle now proceeds to display its fruits and benefits. Therefore, says he, being justified or accounted righteous because of our faith, we have, through the merits of Jesus Christ, obtained peace with God; that is to say, we have the friendship of God, and our disquieted conscience has grown tranquil in the assurance that God no longer regards us as enemies, to be subdued, or criminals, to be punished. And, through the merits of Christ, we have also entered, by faith, into this gracious state of covenant relationship, favor, fellowship and communion with God which is now accorded us, and by which we are now strengthened and established, and we have hope of that infinitely greater fellowship and communion which we shall enjoy when we stand at last in the revealed glory of God-- Joh_17:24 ; Rev_21:11 ; Rev_22:4-5 ]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

2. By whom also we have access by faith into this grace. Two things are essential before one can enter into the state of peace (“grace”): (1) Christ, our Mediator; (2) a living faith in him. Having entered into this covenant relation, we can rejoice in hope of enjoying the glory of God in heaven.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

2. δι’ οὗ καὶ, the Person, who has brought us into this state by His Death and Resurrection, will help us to maintain it by His Life.

τὴν προσαγωγὴν. Eph 2:18; Eph 3:12 only. V[128] 1Pe 3:18; cf. Joh 14:6; Heb 4:14 f. The v[129] in LXX[130] freq. of bringing persons and sacrifices before GOD for acceptance. Here of the initial approach; in Eph 3:12 of continual right of access.

[128] Vb verb

[129] vb verb

[130] LXX. the Septuagint Version of the Old Testament

ἐσχήκαμεν, ‘we obtained’—the ‘constative’ of ἔχω; Moulton, p. 145.

τῇ πίστει. Perh. = for our faith—the way has been opened for faith to approach GOD.

εἰς τὴν χάριν ταύτην. The demonstrative clearly shows that the reference is to GOD’S free favour shown to man in justifying him. The dominant meaning of χάρις in the Bible is GOD’S favour shown to man, the effect of His love. The word is a favourite with S. Paul, and has special but not exclusive reference to the light thrown upon GOD’S favour, by the inclusion of the Gentiles. This thought is implied here. They have been brought within the range of GOD’S favour, as described; cf. Hort, 1 Pet. p. 25 f., 49, 66 f.; Robinson, Eph. p. 221 f.; cf. Gal 5:4; 1Pe 5:12.

ἑστήκαμεν, ‘we stand’; cf. Moulton, p. 147; Burton, § 75, etc.; 1Pe 5:12; cf. 1Co 15:1.

καυχώμεθα. Indic., to be taken with δι’ οὗ. Here is the Christian opportunity for boasting; cf. Rom 3:27.

ἐπ’ ἐλπίδι τῆς δόξης τ. θ. The ground of Christian boasting is not a privileged or exclusive state, but a hope that by the work of the Lord Jesus Christ the glory of GOD will be revealed in man; it rests, then, on GOD’S favour and embraces mankind; cf. on Rom 3:23, Col 1:27.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

2.] Through whom we have also (so διὸ [καί], ch. 1:24; 4:22, where καί, if read, serves to shew the coherence and likelihood of that which is asserted,—answering almost to our ‘as might be expected’) had our access (the persons spoken of having come to the Father by Christ,—see Eph 2:18,—the access is treated of as a thing past. τῇ πίστει and ἐν τῇ πίστει appear to have been glosses, explanatory of the method of access. The access would normally take place in baptism) into this grace (namely, the grace of justification, apprehended and held fast subjectively (from what follows); not, τὸ πάντων ἐπιτυχεῖν τῶν διὰ βαπτίσματος ἀγαθῶν (Chrys. al.), which is inconsistent with ἐν ᾗ ἑστήκ.: not, ‘the Gospel’ (Fritz.), for the same reason; not, ‘hope of blessedness’ (Beza), for that follows: least of all ‘the grace of the apostolic calling’ (Semler), which is quite beside the purpose) wherein we Stand (see parallels in reff. 1 and 2 Cor.; i.e. abide accepted and acquitted with God; see also 1Co 10:12, and ch. 11:20); and (couple to εἰρήν. ἔχωμεν, not to ἐν ᾖ ἑστήκ.) glory in the hope (καυχάομαι is found with ἐπί, ἐν, περί, ὑπέρ, and (Thol.) with an acc. of the object. In Heb 3:6 we have τὸ καύχημα τῆς ἐλπίδος) of the glory of God (of sharing God’s glory by being with Christ in His kingdom, Joh 17:24, see reff.).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

2. τὴν προσαγωγήν. Two stages only are described in vv. 1, 2 though different language is used about them: δικαιωθέντες = ἡ προσαγωγή, εἰρήνη = χάρις; the καύχησις is a characteristic of the state of χάρις, at the same time that it points forward to a future state of δόξα. The phrase ἡ προσαγ., ‘our introduction,’ is a connecting link between this Epistle and Ephesians (cp. Eph 2:18; Eph 3:12): the idea is that of introduction to the presence-chamber of a monarch. The rendering ‘access’ is inadequate, as it leaves out of sight the fact that we do not come in our own strength but need an ‘introducer’—Christ.

ἐσχήκαμεν: not ‘we have had’ (Va.), but ‘we have got or obtained,’ aor. and perf. in one.

‘Both grammar and logic will run in perfect harmony together if we render, “through whom we have by faith got or obtained our access into this grace wherein we stand.” This rendering will bring to view two causes of getting the access or obtaining the introduction into the state of grace; one cause objective, Christ: the other subjective, faith; Christ the door, faith the hand which moves the door to open and to admit’ (T. S. Evans in Exp. 1882, i. 169).

τῇ πίστει om. B D E F G, Lat. Vet., Orig.-lat. bis. The weight of this evidence depends on the value which we assign to B. All the other evidence is Western; and B also (as we have seen) has a Western element; so that the question is whether the omission here in B is an independent corroboration of the Western group or whether it simply belongs to it (does the evidence = β + δ, or δ only?). There is the further point that omissions in the Western text deserve more attention than additions. Either reading can be easily enough accounted for, as an obvious gloss on the one hand or the omission of a superfluous phrase on the other. The balance is sufficiently represented by placing τῇ πίστει in brackets as Treg. WH. RV. marg. (Weiss omits).

εἰς τὴν χάριν ταύτην: the ‘state of grace’ or condition of those who are objects of the Divine favour, conceived of as a space fenced in (Mey. Va. &c.) into which the Christian enters: cf. Gal 5:4; 1Pe 5:12 (Va. and Grm.-Thay. s. v. χάρις 3. a).

ἑστήκαμεν: ‘stand fast or firm’ (see Va. and Grm.-Thay. s. v. ἵστημι ii. 2. d).

ἐπʼ ἐλπίδι: as in 4:18.

τῆς δόξης. See on 3:23. It is the Glory of the Divine Presence (Shekinah) communicated to man (partially here, but) in full measure when he enters into that Presence; man’s whole being will be transfigured by it.

Is the Society or the Individual the proper object of Justification?

It is well known to be a characteristic feature of the theology of Ritschl that he regards the proper object of Justification as the Christian Society as a collective whole, and not the individual as such. This view is based upon two main groups of arguments. (1) The first is derived from the analogy of the O. T. The great sacrifices of the O. T. were undoubtedly meant in the first instance for ‘the congregation.’ So in regard to the Passover it is laid down expressly that no alien is to eat of it, but all the congregation of Israel are to keep it (Exo 12:43 ff., Exo 12:47). And still more distinctly as to the ritual of the Day of Atonement: the high priest is to ‘make atonement for the holy place, because of the uncleannesses of the children of Israel, and because of their transgressions, even all their sins’; he is to lay both his hands on the head of the goat, and ‘confess over him all the iniquities of the children of Israel, and all their transgressions, even all their sins’ (Lev 16:16, Lev 16:21, also 33 f.). This argument gains in force from the concentration of the Christian Sacrifice upon a single event, accomplished once for all. It is natural to think of it as having also a single and permanent object. (2) The second argument is derived from the exegesis of the N. T. generally (most clearly perhaps in Act 20:28 τὴν ἐκκλησίαν τοῦ Θεοῦ [v. l. Κυρίου], ἣν περιεποιήσατο διὰ τοῦ αἵματος τοῦ ἰδίου: but also in 1Jn 2:2; 1Jn 4:10; 1Pe 3:18; Rev 1:5 f.; Rev 5:9 f.), and more particularly in the Epistles of St. Paul. The society is, it is true, most clearly indicated in the later Epp.; e. g. Tit 2:14 σωτῆρος ἡμῶν Ἰ. Χ., ὃς ἔδωκεν ἑαυτὸν ὑπερ ἡμῶν, ἵνα λυτρώσηται ἡμᾶς ̣ ̣ ̣ καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον: Eph 5:25 f. ὁ Χριστὸς ἡγάπησε τὴν ἐκκλησίαν, καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς· ἵνα αὐτὴν ἁγιάσῃ καθαρίσας κ.τ.λ. (cf. also Eph 2:18; Eph 3:12; Col 1:14). But Ritschl also claims the support of the earlier Epp.: e. g. Rom 8:32 ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν: 3:22 δικαιοσύνη δὲ θεοῦ ̣ ̣ ̣ εἰς πάντας τοὺς πιστεύοντας: and the repeated ἡμεῖς in the contexts of three passages (Comp. Rechtfert. u. Versöhn. ii 216 f., 160).

In reply the critics of Ritschl appeal to the distinctly individualistic cast of such expressions as Rom 3:26 δικαιοῦντα τὸν ἐκ πίστεως Ἰησοῦ: 4:5 ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ, with the context: 10:4 εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι (Schäder, op. cit. p. 29 n.; cf. also Gloël, Der Heilige Geist, p. 102 n.; Weiss, Bibl. Theol. § 82 b, referred to by Schäder).

It is undoubtedly true that St. Paul does use language which points to the direct justification of the individual believer. This perhaps comes out most clearly in Rom_4, where the personal faith and personal justification of Abraham are taken as typical of the Christian’s. But need we on that account throw over the other passages above quoted, which seem to be quite as unambiguous? That which brings benefit to the Church collectively of necessity brings benefit to the individuals of which it is composed. We may if we like, as St. Paul very often does, leave out of sight the intervening steps; and it is perhaps the more natural that he should do so, as the Church is in this connexion an ideal entity. But this entity is prior in thought to the members who compose it; and when we think of the Great Sacrifice as consummated once for all and in its effects reaching down through the ages, it is no less natural to let the mind dwell on the conception which alone embraces past, present, and future, and alone binds all the scattered particulars into unity.

We must remember also that in the age and to the thought of St. Paul the act of faith in the individual which brings him within the range of justification is inseparably connected with its ratification in baptism. But the significance of baptism lies in the fact that whoever undergoes it is made thereby member of a society, and becomes at once a recipient of the privileges and immunities of that society. St. Paul is about (in the next chapter) to lay stress on this point. He there, as well as elsewhere, describes the relation of spiritual union into which the Christian enters with Christ as established by the same act which makes him also member of the society. And therefore when at the beginning of the present chapter he speaks of the entrance of the Christian into the state of grace in metaphors which present that state under the figure of a fenced-off enclosure, it is natural to identify the area within which grace and justification operate with the area of the society, in other words with the Church. The Church however in this connexion can have no narrower definition than ‘all baptized persons.’ And even the condition of baptism is introduced as an inseparable adjunct to faith; so that if through any exceptional circumstances the two were separated, the greater might be taken to include the less. The Christian theologian has to do with what is normal; the abnormal he leaves to the Searcher of hearts.

It is thus neither in a spirit of exclusiveness nor yet in that of any hard and fast Scholasticism, but only in accordance with the free and natural tendencies of the Apostle’s thought, that we speak of Justification as normally mediated through the Church. St. Paul himself, as we have seen, often drops the intervening link, especially in the earlier Epistles. But in proportion as his maturer insight dwells more and more upon the Church as an organic whole he also conceives of it as doing for the individual believer what the ‘congregation’ did for the individual Israelites under the older dispensation. The Christian Sacrifice with its effects, like the sacrifices of the Day of Atonement by which it is typified, reach the individual through the community.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Access [προσαγωγην] . Used only by Paul. Compare Eph 2:18; Eph 3:12. Lit., the act of bringing to. Hence some insist on the transitive sense, introduction. Compare 1Pe 3:18; Eph 2:13. The transitive sense predominates in classical Greek, but there are undoubted instances of the intransitive sense in later Greek, and some illustrations are cited from Xenophon, though their meaning is disputed. 33 Into this grace. Grace is conceived as a field into which we are brought. Compare Gal 1:6; Gal 5:4; 1Pe 5:12. The; state of justification which is preeminently a matter of grace.

In hope [επ ελπιδι] . Lit., on the ground of hope.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.