Romans 5:9

Rom 5:9-11. Much more then — Since, therefore, it hath pleased the blessed God to give us such an unexampled display of his love as this, how high may our expectations rise, and how confidently may we conclude, that much more, being now justified by his blood — Shed for us: that is, by his death, which is the meritorious cause of our justification, while faith in that blood is the instrumental cause; we shall be saved from wrath — From future punishment, from the vengeance of eternal fire; through him — If he so loved us as to give his Son to die for us, when we were mere guilty sinners, we may assure ourselves that, having now constituted us righteous, and accepted us as such, pardoning all our sins for the sake of the sacrifice of Christ’s blood, he will certainly save us from eternal damnation; us who continue in the faith, grounded and settled, and are not moved away from the hope of the gospel. For if when we were enemies — Through the perverseness of our minds, and the rebellion of our lives, (see Col 1:21;) we were reconciled to God by the death of his Son — Which expiated our sins, and rendered God reconcileable, and which procured for us the Holy Spirit, to remove the enmity from our minds, giving us, at the same time, such a display of the love of God to us, as won our affections over to him; much more, being thus reconciled, we shall be saved — Sanctified and glorified; by his life — Restored in order to our being thus saved: that is, by his ever living to make intercession, and his thereby receiving for us, and communicating to us, continual supplies of grace. He that has done the greater thing, which is, of enemies to make us friends, will certainly do the lesser, which is, when we are friends to treat us as such, and be kind and gracious to us. But the opposition is not only between reconciling enemies, and preserving friends, the latter being less difficult than the former, but also between Christ’s death and life; his life here spoken of, being not his life in the flesh, but his life in heaven, that life which ensued after his death. See Rom 14:9. Now if his death, when he was crucified in weakness, performed the harder work, that is, reconciled his enemies, shall not his life, which is stronger, (for he liveth by his divine power as the Prince of life, that could not be held in death,) effect the easier work, and preserve and save to the uttermost, those that are already made his friends? For, we are reconciled by Christ humbled, and finally saved by Christ exalted, it being in consequence of his exaltation to the right hand of God, and his being invested with all power in heaven and on earth, and made head over all things to his church, that he completes and consummates our salvation. And not only so — Namely, that we should be reconciled and saved; but we also joy, Greek, καυχωμενοι, glory, in God — In the relation in which he stands to us as our God, and in all his glorious and boundless perfections, which we see are engaged for us; through our Lord Jesus Christ — By whom we are introduced into this happy state, who is our peace, and hath made God and us one; by whom we have now — That we are believers; received the atonement — Greek, την καταλλαγην, the reconciliation. So the word signifies, and in all other passages where it occurs is so translated, being derived from the verb καταλλασσω, which is twice rendered reconcile in the preceding verse, and to which it has so apparent a reference, that it is surprising it should have been here rendered by so different a word as atonement, especially as it is quite improper to speak of our receiving an atonement which God receives as made for our sins. But, when we are made true believers in Christ, we receive the reconciliation, and that not only averts the terrors of God’s wrath, but opens upon us all the blessings of his perpetual friendship and love; so that the Father and the Son come unto us, and make their abode with us, Joh 14:23; and we know and believe the love that he hath to us, and in consequence thereof dwell in love, and therefore dwell in God, and God in us. The whole paragraph from Rom 5:3-11 may be taken together thus: We not only rejoice in hope of the glory of God, but also in the midst of tribulations, we glory in God himself through our Lord Jesus Christ, by whom we have received the reconciliation.

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

CRITICAL NOTES

Rom_5:10. When we were enemies.—Indicates relation to God rather than conduct. But Flatt says, “Resisting God’s will, and so liable to punishment.”

Rom_5:11.—The at-one-ment. Article points out only one way of salvation, through faith in Christ.

MAIN HOMILETICS OF THE PARAGRAPH.—Rom_5:9-11

Christian assurance.—The Roman Christians would require all the helps which could be furnished. The apostle seeks to surround them with all safeguards, and to bring forth every argument and every consideration to strengthen them in the faith and prepare them for all trials. There are for us also peculiar trials, and we must seek to strengthen and encourage ourselves by the consideration of our privileges. Let us strengthen ourselves in the faith by taking account of the grounds of our assurance.

I. Confidence from the initial process.—“When we were enemies, we were reconciled to God.” If the divine Being considered us kindly and compassionately in a state of enmity, surely He will not forsake when the alienation has been removed and a state of friendship has been established.

II. Confidence from the further development.—Being justified, delivered by the blood of Christ, we shall finally be saved from wrath through Him. If grace has begun, surely grace will consummate. Can there be unfinished works in the divine path ways? Can it be said of God that, having begun to build, He was not either able or willing to finish? Let us have confidence in God’s good-will. Let us believe in His omnipotence and in His ever-enduring mercy.

III. Confidence from the unseen.—Reconciled by the death of God’s Son, saved by His life—saved by His earth life as a stimulating example, as an elevating and sanctifying influence. From the death of Christ we go backward and forward—backward to the earth life, forward to the heavenly life. Saved by His earth life as our example—saved by His heavenly life as our intercessor, as our appropriator, as our guide and protector. He ever lives to intercede. We have a great High Priest. Let us have holy boldness. He appropriates not to Himself but to believers the benefits of His mediatorial work. Sacred and benign influences come to us from the mediatorial throne. He is our guide and protector. He is the Good Shepherd guiding the sheep to the sweet pastures, where the verdant glades are ever green and refreshing streams are ever flowing. Let us follow where He leads, being assured that He will lead aright. Our times are in His hands. He is watching over our welfare.

IV. Confidence from the inward.—The emotional is to be watched, but not to be ignored. Our own thoughts, feelings, and experiences are to be reckoned. Some there are who make light of inward experiences; but here St. Paul seems to make the inward the climax of his argument. Not only so, but we joy in God, we exult in God, through our Lord Jesus Christ, by whom we have received the at-one-ment, the reconciliation.

V. Christian joy is well founded, springing from the atoning work of Jesus Christ.—Glory in self-righteousness, in fancied goodness, in good works, is vain. Not thus can we rightly joy in God. Such joy is like the chaff of the summer threshing floor which the wind will soon drive away. Let our joy spring from the finished work of the Saviour. He that exulteth, let him exult not in himself, but in that good God who gave His only begotten Son. Christian joy should be raised above the storms and tempests of time. The greater the outer darkness, the clearer shall be the inner light of Christian joy; the fiercer the outward heart, the more cheerily shall the inner joy glow and refresh.

VI. Christian joy is abiding.—God cannot change. Jesus is the same yesterday, to-day, and for ever. How soon our earth joys fade! How often we have joy in anticipation and sorrow in realisation! Heaven’s joys do not fade. The believer joys in God as a present possession. He joys in anticipation of eternal union, and the realisation of that bliss will be bliss indeed. “I will see you again; I will remain with you: and your heart shall rejoice, and your joy no man taketh from you.” Soul joy is abiding and eternal. Surely we ought to have strong confidence who have fled for refuge to lay hold on the hope set before us in the gospel.

“Let sickness blast and death devour,

If heaven but recompense our pains;

Perish the grass and fade the flower,

If firm the word of God remains.”

The dead and living Christ.—“For if, when we were enemies.” There are four distinct facts or events given us here, on which the argument of the passage builds itself. Two of these have reference to the history of the sinner, and two of them to the history of the sinner’s Deliverer. The first two are, man’s enmity and man’s reconciliation; the last two are, the Saviour’s death and the Saviour’s life. “Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins.” There having been in His infinite bosom this exceeding love before He gave His Son, it is wholly incredible that He should be less gracious now, less willing to bestow all needed gifts. For

1. That gift did not exhaust His love. It did not empty the heart of God, nor dry up the fountain of His grace.

2. That gift has not thrown any hindrance in the way of God’s love. It is not now a more difficult thing for God to love us; nay, if we can say so, it is easier than ever. All hindrances have now melted away. Having thus briefly noticed this important truth, we now pass on to consider the three special heads of argument.

I. If God did so much for us when enemies, what will He do, or rather, what will He not do, for us now that we are friends?—Our enmity, great as it was, did not hinder His bestowing such an unspeakable gift: what is there, then, within the whole circle of the universe, which we may not count upon, now that that enmity has been removed, and we have entered into eternal friendship with Him? There may be said to be three stages in this love, at each of which it rises and increases:

1. He loved us when enemies;

2. He loves us more when friends, even in this imperfect state of still-remaining sin;

3. He will love us yet more when imperfection has been shaken off, and we are presented without spot, or wrinkle, or any such thing. Here, then, is love in which we may assuredly triumph. It was love which expressed itself by an infinite gift. He is loving us and blessing us here; oh! will He not love us and bless us in the day when we take possession of the provided inheritance?

II. If Christ’s death did so much for us, what will not His life do?—If a dying Saviour did so much for us, what will not a living Saviour be able to do? The expression “saved” used here denotes the whole blessing which God has in store for us—complete deliverance in every sense of that word—a complete undoing of our lost estate. Its consummation is, when Jesus comes the second time without sin unto salvation. The apostle’s argument rests on the fact of the existence of these two opposite states of being—the two opposite extremities of being, death and life. Death is the lowest pitch of helplessness, lower even than the feebleness of infancy. It is the extremity of weakness. It is the utter cessation of all strength. Life is the opposite of this. It is the full possession of being, with all its faculties and powers. It is the guarantee for the forth-putting of all the vigour and strength which belong to the individual in whom it dwells. And it is thus that the apostle reasons: If Christ in His lowest state of weakness accomplished such marvels for us, what will He not be able to do for us now that He is in the full exercise of His almighty strength?

III. If Christ’s death did so much for us when enemies, what will not His life do for us when friends?—In other words, if a dying Saviour did so much for us when enemies, what will not a living Saviour do for us when friends? If a father, in the midst of poverty and weakness, will do much for a prodigal child, what will he not, in the day of his riches and power and honour, do for a reconciled son? Hear how Scripture speaks of His life. “When He who is our life shall appear, then shall we also appear with Him in glory.” His appearing as our life shall bring with it all that blessedness and glory which pertain to Him as the living One—as our life. “Because I live, ye shall live also.” He cannot die; He liveth for ever. He is the resurrection and the life; therefore life, and all that life comprises, shall be ours. “He ever liveth to make intercession for us.” Of what, then, is it that this life of Christ gives us the assurance? Of salvation, says the apostle: “We shall be saved by His life.” Reconciliation is the result of His death; salvation, of His life!—H. Bonar.

SUGGESTIVE COMMENTS ON Rom_5:9-11

Ground of confidence.—“Much more then, being now justified by His blood, we shall be saved from wrath through Him.” This and the following verse draw the obvious inference from the freeness and greatness of the love of God, as just exhibited, that believers shall be ultimately saved. It is an argument à fortiori. If the greater benefit has been bestowed, the less will not be withheld. If Christ has died for His enemies, He will surely save His friends. “Being justified.” To be justified is more than to be pardoned; it includes the idea of reconciliation or restoration to the favour of God, and the participation of the consequent blessings. This idea is prominently presented in the following verse. We are justified “by His blood.” This expression, as remarked above, exhibits the true ground of our acceptance with God. It is not our works, nor our faith, nor our new obedience, nor the work of Christ in us, but what He has done for us. Having by the death of Christ been brought into the relation of peace with God, being now regarded for His sake as righteous, “we shall be saved from wrath through Him.” He will not leave His work unfinished; whom He justifies, them He also glorifies. The word “wrath” of course means the effects of wrath or punishment, those sufferings with which the divine displeasure visits sin. Not only is our justification to be ascribed to Christ, but our salvation is “through” Him. Salvation, in a general sense, includes justification; but when distinguished from it, as in this case, it means the consummation of that work of which justification is the commencement. It is a preservation from all the causes of destruction, a deliverance from the evils which surround us here or threaten us hereafter, and an introduction into the blessedness of heaven. Christ thus saves us by His providence and Spirit, and by His constant intercession. There is therefore most abundant ground for confidence for the final blessedness of believers, not only in the amazing love of God, by which, though sinners and enemies, they have been justified and reconciled by the death of His Son, but also in the consideration that this same Saviour that died for them still lives, and ever lives to sanctify, protect, and save them.—Hodge.

“Justify” here means “deliver from.”—“Much more then, being now justified by His blood, we shall be saved from wrath through Him.” The word “justified” is here used to denote “delivered,” as may be inferred from the connection of the argument. Christ died for us, saith the apostle, and thus “justified,” that is “delivered,” us from death, which was our due. And if we are already delivered from death by the shedding of His blood, much more shall we be saved from wrath, that is from future punishment, through Him. Such is the argument. But if we should suppose the word “justified” to have its most usual meaning, namely, “accounted righteous,” there would be no room for the further effect here mentioned, of delivering us from future punishment. For justification denotes both delivering from wrath and also holding us entitled to the reward of righteousness. The apostle’s assertion therefore is, that being delivered by the death of Christ from the dominion of sin and from that death which was due to us, we shall through Him also be saved from the wrath to come. The expression “much more shall we be saved from wrath” implies that Christ’s dying to save us from the death due to us as sinners was the most important part of the plan of salvation; and this essential part of the dispensation being already accomplished, there can be no doubt that the natural effect of this part of it, namely, saving us from future punishment, will in due time take place also.—Ritchie.

The word “atonement” may be used.—The word here translated “the atonement” is twice, in the preceding verse, rendered by the word to “reconcile”; and it would have expressed the meaning more exactly had the passage been rendered “by whom we have received the reconciliation.” For, according to common use of language, an atonement is a sacrifice offered for sin; and it is received or accepted by Him whose law has been violated, and whom it is intended to propitiate. Strictly speaking, therefore, we do not receive atonement. It is both offered to God and accepted by Him. At the same time, the use of the word “atonement” instead of “reconciliation” makes no change in the meaning. For reconciliation is altogether the effect of the Atonement. It is this which removes the displeasure of God which lies on mankind as sinners, and renders Him willing to receive them into His favour. And we may without impropriety be said to receive the Atonement when we accept of these fruits of it, as they are offered in the gospel.—Ritchie.

Jesus reveals the love of God by deeds.—Francis Turretin says the doctrine of the Atonement is the chief part of our salvation, the anchor of faith, the refuge of hope, the rule of charity, the true foundation of the Christian religion, and the richest treasure of the Christian Church. When prophets and apostles have given us their message, their work is done. But it is different with Christ Jesus. Far more of God is revealed in what Jesus was, in what He did, and in what He suffered, than in what He taught. He revealed the mercy and tenderness of God more by His deeds than His words. Others had spoken of the beautiful, but none lived so beautifully. The evangelists give lengthened accounts of His death: the Saviour Himself ever kept it before Him, because it was of a sacrificial character. Jesus viewed death with terror, while the martyrs viewed it with delight. Surely this terror was not caused by the prospect of crucifixion, though painful. The only explanation of His death is His own: “He gave His life a ransom for many”; “His blood was shed for the remission of sins.” The cross, the symbol of dishonour and weakness, is the mightiest power in the universe. Peter, in his early discourse, refers to the death of Christ as a crime on the part of the Jews in order to lead them to repentance. It is significant that Peter’s whole thought should be concentrated on the cross and resurrection. How was it that Peter referred so much to His death? Christ suffered for us. It is not said that Christ taught or worked miracles for us. St. John strongly sets forth Christ’s death as a propitiation, and St. Paul maintained that Christ died for our sins. The history of the doctrine is a. proof that the idea of an objective atonement was not invented by theologians.—Abstracted from, “The Atonement,” by R. W. Dale.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

5:9 The blood of Christ refers to Jesus’ sacrificial death (3:25). In the Scriptures, blood is shorthand for a violent death (Lev 17:11), especially when that death atones for sins. • he will certainly save us from God’s condemnation: Paul frequently speaks of salvation as the final deliverance of believers from God’s wrath and the tribulations of this life (see Rom 13:11).

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

Rom 5:9. Δικαιωθέντες, Being justified) The antithesis to sinners, Rom 5:8.—νῦν, now) The remembrance of Jesus Christ’s death was at that time fresh among believers.—ἀπὸ τῆς ὀργῆς, from wrath) which otherwise does not cease: wrath abides upon those who do not attain to grace.

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

Rom_5:9. To prove that hope maketh not ashamed (Rom_5:5), Paul had laid stress on the possession of the divine love in the heart (Rom_5:5); then he had proved and characterised this divine love itself from the death of Christ (Rom_5:6-8); and he now again infers, from this divine display of love, from the death of Christ, that the hoped-for eternal salvation is all the more assured to us.

πολλῷ οὖν μᾶλλον] The conclusion does not proceed a minori ad majus (Estius and many, including Mehring), but, since the point now turns on the carrying out of the divine act of atonement, a majori (Rom_5:6-8) ad minus (Rom_5:9).

πολλῷ μᾶλλον] expresses the enhancement of certainty, as in Rom_5:15-17 : much less therefore can it be doubted that, etc.; νῦν stands in reference to ἔτι ἁμαρτωλῶν ὅντων ἡμῶν in Rom_5:8.

σωθησόμεθα ἀπὸ τ. ὀργῆς] we shall be rescued from the divine wrath (1Th_1:10; comp Mat_3:7), so that the latter, which issues forth at the last judgment (Rom_2:5, Rom_3:5), does not affect us. Comp Winer, p. 577 [E. T. 743]; Act_2:40. This negative expression for the attainment of the hoped-for δόξα renders the inference more obvious and convincing. For the positive expression see 2Ti_4:18.

ΔΙʼ ΑὐΤΟῦ] i.e. through the operation of the exalted Christ, ἐν τῇ ζωῇ αὐτοῦ, Rom_5:10

Faith, as the ΛΗΠΤΙΚΌΝ of justification, is understood as a matter of course (Rom_5:1), but is not mentioned here, because only what has been accomplished by God through Christ is taken into consideration. If faith were in the judgment of God the anticipation of moral perfection (but see note on Rom_1:17), least of all could it have been left unmentioned. Observe also how Paul has justification in view as a unity, without different degrees or stages.

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 5:9 f. πολλῷ οὖν μᾶλλον : The argument is from the greater to the less. The supreme difficulty to be overcome in the relations of man and God is the initial one: How can God demonstrate His love to the sinner, and bestow on him a Divine righteousness? In comparison with this, everything else is easy. Now the Apostle has already shown (Rom 3:21-30 ) how the Gospel meets this difficulty: we obtain the righteousness required by believing in Jesus, whom God has set forth as a propitiation through faith in His blood. If such grace was shown us then , when we were in sin, much more, justified as we have now been by His blood, shall we be saved from wrath through Him. ἀπὸ τῆς ὀργῆς : the wrath to come: see note on Rom 1:18 . This deliverance from wrath does not exhaust Paul’s conception of the future (see Rom 5:2 ), but it is an important aspect of it, and implies the rest. Rom 5:10 rather repeats, than grounds anew, the argument of Rom 5:9 . εἰ γὰρ ἐχθροὶ ὄντες : this is practically equivalent to ἔτι ἁμαρτωλῶν ὄντων ἡμῶν . The state of sin was that in which we were ἐχθροί , and the whole connection of ideas in the passage requires us to give ἐχθροί the passive meaning which it undoubtedly has in Rom 11:28 , where it is opposed to ἀγαπητοί . We were in a real sense objects of the Divine hostility. As sinners, we lay under the condemnation of God, and His wrath hung over us. This was the situation which had to be faced: Was there love in God equal to it? Yes, when we were enemies we were reconciled to God by the death of His Son. κατηλλάγημεν is a real passive: “we” are the objects, not the subjects, of the reconciliation: the subject, is God, 2Co 5:19-21 . Compare Rom 5:11 : τὴν καταλλαγὴν ἐλάβομεν . To represent κατηλλάγημεν by an active form, e.g. , “we laid aside our hostility to God,” or by what is virtually one, e.g. , “we were won to lay aside our hostility,” is to miss the point of the whole passage. Paul is demonstrating the love of God , and he can only do it by pointing to what God has done, not to what we have done. That we on our part are hostile to God before the reconciliation, and that we afterwards lay aside our enmity, is no doubt true; but here it is entirely irrelevant. The Apostle’s thought is simply this: “if, when we lay under the Divine condemnation, the work of our reconciliation to God was achieved by Him through the death of His Son, much more shall the love which wrought so incredibly for us in our extremity carry out our salvation to the end”. The subjective side of the truth is here completely, and intentionally , left out of sight; the laying aside of our hostility adds nothing to God’s love, throws no light upon it; hence in an exposition of the love of God it can be ignored. To say that the reconciliation is “mutual,” is true in point of fact; it is true, also, to all the suggestions of the English word; but it is not true to the meaning of κατηλλάγημεν , nor to the argument of this passage, which does not prove anything about the Christian, but exhibits the love of God at its height in the Cross, and argues from that to what are comparatively smaller demonstrations of that love. ἐν τῇ ζωῇ αὐτοῦ : the ἐν is instrumental: cf. Rom 5:9 ἐν τῷ αἵματι αὐτοῦ . The Living Lord, in virtue of His life, will save us to the uttermost. Cf. Joh 14:19 .

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

Rom_5:9

Much more then, being now justified by his blood, we shall be saved from wrath through him. This and the following verse draw the obvious inference, from the freeness and greatness of the love of God, as just exhibited, that believers shall be ultimately saved. It is an argument a fortiori. If the greater benefit has been bestowed, the less will not be withheld. If Christ has died for his enemies, he will surely save his friends. Being justified. To be justified is more than to be pardoned; it includes the idea of reconciliation or restoration to the favor of God, on the ground of a satisfaction to justice, and the participation of the consequent blessings. This idea is prominently presented in the following verse. We are justified by his blood. This expression, as remarked above (Rom_4:3), exhibits the true ground of our acceptance with God. It is not our works, nor our faith, nor our new obedience, nor the work of Christ in us, but what he has done for us; Rom_3:25; Eph_2:13; Heb_9:12. Having by the death of Christ been brought into the relation of peace with God, being now regarded for his sake as righteous, we shall be saved from wrath through him. He will not leave his work unfinished; whom he justifies, them he also glorifies. The word wrath, of course, means the effects of wrath or punishment, those sufferings with which the divine displeasure visits sin; Mat_3:7; 1Th_1:10; Rom_1:18. Not only is our justification to be ascribed to Christ, but our salvation is through him. Salvation, in a general sense, includes justification; but when distinguished from it, as in this case, it means the consummation of that work of which justification is the commencement. It is a preservation from all the causes of destruction; a deliverance from the evils which surround us here, or threaten us hereafter; and an introduction into the blessedness of heaven. Christ thus saves us by his providence and Spirit, and by his constant intercession; Rom_8:34; Heb_4:14, Heb_4:15; Heb_7:25; Jud_1:24; 1Jo_2:1. Olshausen here also introduces his idea of subjective justification, and says that the meaning of this passage is, If God regenerates a man, we may hope that he will uphold and perfect him, and reduce his liability to apostasy to a minimum. According to this, to justify is to regenerate, and to save from wrath is to reduce our liability to apostasy to a minimum.

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

From affliction and destruction.

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

Much more then, being--"having been"

now justified by his blood, we shall be saved from wrath through him.

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 9. Much more then, being now justified] If Jesus Christ, in his endless comparison towards us gave his life for ours, while we were yet enemies; being now justified by his blood - by his death on the cross, and thus reconciled to God, we shall be saved from wrath - from punishment for past transgression, through him - by what he has thus suffered for us.

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

(9) From wrath.—From the wrath, the divine wrath, or the wrath to come.

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

9. Much more] i.e. as to our apprehension. After this amazing first step of unmerited love we can, with less surprise, rely on its gracious continuance.

now] “As the case stands.”

by his blood] Lit. in His blood. If “in” is to be pressed, the idea may be that of washing, (Rev_1:5,) though this would not be strictly germane. It is most difficult to pronounce on such uses of “in” in N. T. Greek, in which “in” certainly often = “by.” See on ch. Rom_1:9.

saved] i.e. “kept safe,” till the final preservation at the last day. See 1Th_1:10, where lit. “Jesus, who rescues us (or, is our rescuer) from the wrath to come.” Not only did He once die as our Propitiation, but, as the sure sequel, He lives, now and ever, to be, every moment, our accepted Representative and Intercessor; a Saviour in permanence. See Rom_8:34.

wrath] Lit. the wrath; the wrath of final doom. The justified shall be preserved by their Lord unto, and through, even that crisis. Cp. Joh_5:24; 1Jn_2:28.

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.

Much more then being now justified by his blood,.... The apostle here argues from justification by Christ to salvation by him, there being a certain and inseparable connection between these two; whoever is justified shall be saved; and speaks of justification "as being now by his blood". Justification in God's mind from eternity proceeded upon the suretyship engagements of Christ to be performed in time; the Old Testament saints were justified of God with a view to the blood of the Lamb which was to be shed; this blood was "now" shed, and an application of justification by it was "now" made to the persons spoken of; which is the reason of this way of speaking. The blood of Christ intends his death, as appears from the context, and shows it to be a violent death; death by the effusion of blood. There is an emphasis upon it, "his blood"; not the blood of bulls and goats, nor of a mere innocent creature, but of Christ the Son of God; which is therefore efficacious to all the purposes for which it was shed, and particularly justification. This being ascribed to it, shows the concern Christ had in it, his blood is here put for the whole matter of justification; the shedding of that being the finishing part of it; and that our justification before God proceeds upon the foot of a satisfaction made to the law and justice of God: hence such as are interested in it,

shall be saved from wrath through him: not from wrath, as a corruption in their own hearts, which oftentimes breaks forth; nor as appearing among the people of God one towards another, which is sometimes very bitter; or as in their avowed enemies, the effects of which they often feel; nor from the wrath of devils, which is as the roaring of a lion; but from the wrath of God, from a sense and apprehension of it in their own consciences, which the law works; from which justification by the blood of Christ frees them; though under first awakenings they feel it, and sometimes, under afflictive dispensations of Providence, are ready to fear it: and also from the infliction of vindictive wrath or punishment for sin; for though they are as deserving of it as others, yet as they are not appointed to it, so they are entirely delivered from it, through Christ's sustaining it in their room and stead: wherefore they are secure from it both in this life, and in the world to come.

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

9 Much more then, being now justified by his blood, we shall be saved from wrath through him.

Ver. 9. Much more then] It is a greater work of God to bring men to grace, than, being in the state of grace, to bring them to glory; because sin is far more distant from grace than grace is from glory.

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.

Much more, then - It is much more reasonable to expect it. There are fewer obstacles in the way. If, when we were enemies, he overcame all that was in the way of our salvation; much more have we reason to expect that he will afford us protection now that we are his friends. This is one ground of the hope expressed in Rom 5:5.

Being now justified - Pardoned; accepted as his friends.

By his blood - By his death; Note, Rom 3:25. The fact that we are purchased by his blood, and sanctified by it, renders us sacred in the eye of God; bestows a value on us proportionate to the worth of the price of our redemption; and is a pledge that he will keep what has been so dearly bought.

Saved from wrath - From hell; from the punishment due to sin; Note, Rom 2:8.

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

The apostle’s arguing is cogent, for it is more to justify and reconcile sinners, than to save them being justified; Christ therefore having done the former, he will much more do the latter.

By his blood; i.e. by faith in his blood or sufferings.

From wrath; the Greek reads it with an article, from that wrath, whereby is meant the wrath to come, or eternal punishment.

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

Vers. 9, 10. Much more then, being now justified by (literally, in) his blood, we shall be saved from the wrath through him. For if, when we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, we shall be saved by (literally, in) his life. In these verses, the second being an amplification of the first, our relations to God are set forth, as before, by the analogy of such as may subsist between man and man. Men do not usually die for their enemies, but they do seek the good of their friends. If, then, God"s superhuman love reconciled us to himself through the death of his Son when we were still his enemies, what assurance may we not now feel, being no longer at enmity, of being saved from the wrath (thv orghv , ver. 9) to which, as sinners and enemies, we were exposed! There is also a significance (ver. 10)in the words "death" and "life." Christ"s death was for atonement, and in it we are conceived as having died with him to our former state of alienation from God. His resurrection was the inauguration of a new life to God, in which with him we live. (cf. Rom_6:3, et seqq. ) The words "enemies" (acyroi) and "reconciled" (katallaghmen, katallagentev) invite attention. Does the former word imply mutual enmity, or only that we were God"s enemies? We may answer that, though we cannot attribute enmity in its proper human sense to God, or properly speak of him as under any circumstances the enemy of man, yet the expression might perhaps be used with regard to him in the way of accommodation to human ideas, as are anger, jealousy, and the like. There seems, however, to be no necessity for this conception here, the idea being rather that of man"s alienation from God, and from peace with him, through sin; as in Col_1:21, "And you, that were sometime alienated and enemies in your mind by wicked works." So Theoderet interprets: Oi ecyroi dh twn entolwn aiv mhde upokhkoasi genomenoi wsper filoi oi upakhkootev . So too, Clem. Alex., "Strom.," 1. 3.: Kai mh te kaya tou Yeou oudeni me, legomen tov pantwn gasthv kai ouden esti twn upostantwn o mh yelei. Fame autw ecyrou mh kata tanouv . With regard to reconciled," it may be first observed that, however orthodox and capable of a true sense it may be to speak of God being reconciled to man through Christ (as in Art. 2, "to reconcile his Father to us"), the expression is not scriptural. It is always man who is said to be reconciled to God; and it is God who, in Christ, reconciles the world unto himself. (2Co_5:19; cf. also Eph_2:16 Col_1:20, Col_1:21) Still, mere is evidently implied than that God reconciles men to himself by changing their hearts and converting them from sin by the manifestation of his love in Christ. The reconciliation is spoken of as effected once for all for all mankind in the atonement, independently of, and previously to, the conversion of believers. Faith only appropriates, and obedience testifies, the appropriation of an accomplished reconciliation available for all mankind. That such is the view in the passage before us is distinctly evident from all that follows after ver. 12.

Vers. 9, 10. Reconciliation and salvation.

God"s love to man has its expression and proof in the gift of Christ. In what way does this gift enrich and bless those for whom it is intended? The apostle answers this question in these two verses. By Christ"s death his people are reconciled to him, and by Christ"s life they are saved.

I THE PRIVILEGES OF CHRIST"S PEOPLE IN THE PRESENT,

1. These are described here, in one verse as justification, and in the other as reconciliation. The first term implies that there takes place, in the case of those who believe, a "reversal" of the sentence of condemnation. Those who were guilty before God are accepted; those who were judged by law are now received into favour. The second term implies that a state of enmity has been replaced by a state of friendship and concord. Those who were in arms against God, and towards whom a righteous Ruler could not turn a look of complacency, are now pardoned, submissive, obedient, and at peace with Heaven. It is the same change presented in different lights.

2. By what means is this state of privilege secured for the people of the Lord? The means are described in one verse as the blood, in the other as the death, of Christ. The same thing is intended by the two expressions, the shedding of blood being equivalent to the taking of life. The language evidently points back to those sacrifices which were, by Divine appointment, offered under the old covenant. Jesus, the Mediator, was both the Victim and the Priest; he offered himself to the Father for us. "Without shedding of blood is no remission of sin;" a great principle this in the government of God; pardon and salvation are secured through suffering and sacrifice and devotion. The blood is the emblem of the life, and consequently the blood-shedding is emblematical, in the case of our Lord, of his willing surrender of himself, his life, with a view to redeem a sinful and guilty race.

II THE PROSPECTS OF CHRIST"S PEOPLE IN THE FUTURE.

1. What have they to look forward to? The answer of the text is salvation. Justification is an act of God; salvation seems to be a process, to be commenced here and perfected hereafter. "Now is salvation nearer to you than when you first believed." There are many ills, trials, temptations, from which Christians have yet to be delivered; and only when beyond this world can their salvation (however now perfectly assured) be regarded as actually accomplished.

2. From what do Christians expect to be saved? From wrath; by which is to be understood the displeasure and indignation which the righteous Ruler cannot but feel against sin and sinners, and which will be manifested in the future punishment of the ungodly, impenitent, and unbelieving.

3. By what means do Christians hope to be saved from wrath? By Christ"s life. His death is represented as the means of present acceptance, his life as the means of future salvation. By Christ"s life is to be understood his life after his crucifixion and entombment the life which now is and will be for ever. The connection between our Saviour"s heavenly life and our salvation is unmistakable and binding. His resurrection was the assurance that his mediation was accepted. His ascension and life above are the condition of his sympathetic intercession and his mediatorial reign. His presence on the throne of heaven is the pledge of our immortal fellowship with him. "Because! live, ye shall live also.

III Notice THE ARGUMENT FROM THE GREATER TO THE LESS, It is the greatest marvel of the universe, the central mystery of revelation, that God, in Christ, converted foes and rebels into friends and subjects. If we can receive this, we need have no hesitation in receiving the supplementary doctrine that God will eternally save those whom he has graciously justified. If enemies are reconciled, surely friends shall be saved!

Vers. 9-11. The assurance of redemption.

But what an argument of assurance is such a love! If the love itself works hope, how does this assured love work an assured hope! It is an a fortiori of the strongest kind.

I THE RECONCILIATION.

1. We were enemies. God was opposed to us; we were opposed to God. Something terribly real in this twofold opposition. We know its reality on our side; conscience, nature, revelation testify to its reality on God"s side. The wrath of God.

2. Christ died for us. Justifying us by his blood, reconciling us to God through his death. The great demonstration of righteousness; the Divine concession to its claims. Also a great demonstration of love; the Divine provision for its claims. Yes; God sacrificing himself for man.

3. We are reconciled. God"s love has free course now through Christ; our love is won for God in Christ. So then peace, amity, mutual love; identification in Christ! "Behold, what manner of love," etc. (1Jn_3:1)

II THE REJOICING. A reversion to argument with which chapter opened, and which is more or less maintained through all these verses. We look forward and fear. Nay, says the apostle, look to the past; think how great things God hath done for you; think of the conditions under which all that deliverance was wrought. And now contrast: see conditions of present salvation, and be glad as you look to the future, assured that your salvation shall be unto the uttermost. Follow the a fortiori.

1. Not enemies, but friends. What we were! But he loved us then, laid down his life for us then. What we are! how much more shall he save us now! "Thou art mine!

2. Not his death, but his life. Two sides of Christ"s saving work. Think of the suffering and death: that did so much! Think of the exaltation and life: how much shall not that do!

3. Not only reconciled, but rejoicing. The new-found love; the living Friend.

Let us take this Divine "much more" into all our life. The dark background of rebellion and death; the present love and life: much more! The overcoming of the great evil once for all; the overcoming of our temptations now: much more! The gift of the Son; and now the gift of all grace through him: much more! And so, "saved from wrath through him. T.F.L.

Vers. 9, 10. The certainty of salvation.

The doctrine of justification by faith may be said to be hinted at in the first chapter, implied in the second, distinctly proclaimed in the third, proved scriptural in the fourth, and openly exulted in in this present chapter. Its consequences are now being emphasized by the apostle.

I THE APPEAL TO A FACT. The "if" of the tenth verse does not signify doubt, but introduces the major premise of the proposition, and one which is matter of instant acknowledgment. Translate it "since," or "seeing that.

1. The previous state, one of enmity against God. The human race as such had revolted against its Sovereign. The apostle considers Christ"s work as effected for all generations, the ancient mints profiting by anticipatory faith, and subsequent believers being attracted by the plain preaching of the cross. Modern experience attests the reality of this unnatural condition, the hostility being evident both in thought and word and deed. What a blight must have fallen upon the creation, for the creatures to set themselves against their Creator, the children against their Parent! The remembrance of a God in heaven, instead of inspiring delight, is excluded as far and as long as possible. Witness the exclamation of the woman by the dying-bed of Falstaff, "Now I, to comfort him, bid him "a should not think of God; I hoped there was no need to trouble himself with any such thoughts yet.

2. The change effected. Reconciliation means the bringing together in happy agreement of parties formerly at variance. It matters not whether we can definitely state the time and manner of our individual conversion, provided we are conscious that there is now no estrangement, that we are not "alienated in our mind" from the almighty Author of our being. Does peace reign? Do we love and not dread God, desiring to serve him as our chief glory?

3. The instrument. The death of Christ is declared by the apostle to have removed every barrier to man"s return to fellowship with God. We are "justified by his blood," which allays the fears of conscience and inspires us with new motives and desires. The law of condemnation was nailed to the cross. Sinners recognize in the Father"s surrender of his beloved Son his intention and willingness to forgive the penitent.

II THE ARGUMENT BASED THEREON.

1. If a dying Christ reconciled us, surely a living Redeemer will avert from us Divine wrath. The contrast was great between the lifeless form taken down by the disciples from the cross, and the risen Saviour declaring, "All power is given unto me in heaven and earth." And in proportion did the disciples rise from chilling despair into a condition of fearless triumph. The resurrection was the seal of the pleasure of God in the obedience of his Son, and an ascension to honour could mean nothing less than continued aid and blessing for those on whose behalf the Son had suffered.

2. If Christ endured the cross for the sake of his enemies, surely he will now save his friends. By his death he transmuted foes into friends, and friendship involves help in every time of need. The exalted Saviour places his priestly resources at the disposal of his weak and tempted followers. His perpetual intercession is a guarantee of their full, complete salvation. "Having loved his own who were in the world, he loves them unto the end.

3. If Christ overcame the initial difficulty in salvation, no other obstacle can arrest his redemptive career. It might well seem the crux of the problem to bring man into the way of salvation; but once his feet are guided into the way of peace, to sustain him therein is the joyful function of him who "ever lives to save." The bridging of the chasm between sin and righteousness, love and holy indignation, having been accomplished, none can doubt the ability of the Divine Architect to lead the wayfarer across in safety. Our Shepherd trains and feeds his flock. The angel with the golden censer perfumes and offers our prayers before the throne. The living Saviour is "the Way, the Truth, and the Life" of his people. 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.

By his blood - By his bloodshedding. We shall be saved from wrath through him - That is, from all the effects of the wrath of God. But is there then wrath in God? Is not wrath a human passion? And how can this human passion be in God? We may answer this by another question: Is not love a human passion? And how can this human passion be in God? But to answer directly: wrath in man, and so love in man, is a human passion. But wrath in God is not a human passion; nor is love, as it is in God. Therefore the inspired writers ascribe both the one and the other to God only in an analogical sense.

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

As if the apostle had said, "He that loved us when we were enemies, will not damn us now we are his children. He that reconciled us to himself by his Son’s death, that is, for the sake of his Son’s sufferings, and satisfaction, will certainly save us from wrath to come by his life, or for the sake of his prevailing intercession;" If when enemies we were reconciled to God through the death of his Son.

Here note, That this word (if) is not a word of doubting, but of argumentation. The apostle supposes it a known truth, or a principle yielded by all Christians, That the death of Christ was to reconcile sinners unto God.

Learn hence, That Christ has reconciled God and us by the satisfaction which his death has made to the justice of God for our sins; and reparation being made, the enmity ceases on God’s part if the terms of reconciliation be accepted on our part.

Our reconciliation with God, when enemies, was effected,

1. By the sacrifice of the death of Christ, which was the price that purchased it.

2. By the application of that benefit to us through faith:

And, 3. By Christ’s potent and eternal intercession, whereby our state of reconciliation is confirmed and all future breaches prevented: For if any man sin, we have an Advocate with the Father, even Christ the righteous, 1Jn 2:1-2.

We dare not say, that God could not have reconciled us any other way but this; but we may safely say, that no way like this was so expressive of his love to us; it was the most obliging and endearing way imaginable, to reconcile us to himself by the death of his Son.

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

9. “Then how much more now, being justified in his blood, shall we be saved from wrath through him.

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

Much more then, being now justified by his blood, shall we be saved from the wrath of God through him .

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.

9. Much more then. The argument is: If while we were yet sinners, God loved us so well that Christ died for us, much more now shall we, having been justified, freed from sin, by his blood, be saved from the displeasure of God. By his blood. By dying for us. The keynote is “Christ died for us.”

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.

9. πολλῷ οὖν μᾶλλον. A fortiori. The hope of progress and perfection (Rom 5:2) which depends on the love of GOD is justified a fortiori by our experience of that love in the act of justification.

σωθησόμεθα δι’ αὐ. ἀπὸ τῆς ὀργῆς. The description, on the negative side, of the σωτηρία which is the result of the power of the Gospel (Rom 1:16). The ὀργῆς (cf. Rom 1:18 f.) consists now in a state of sin and hereafter in the consequences] of that state being persevered in. Note that justification does not remove the conflict with evil; it reveals GOD’S attitude of love to us and in us, and consequently enables us to engage in that conflict with hope.

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.

9-11.] The Apostle further shews the blessed fruits of justification, viz. salvation, both from wrath, and with life. The argument proceeds from the beginning of the chapter: but the connexion, as so frequent with St. Paul, is immediately with the parenthetical sentences just preceding. Much more then (if He died for us when sinners, a fortiori will He save us now that we are righteous by virtue of that His death) having been now justified by His blood (see remarks on ch. 4:25) we shall be saved by Him from the wrath (to come, or of which we know: force of the art.).

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

9. St. Paul here separates between ‘justification,’ the pronouncing ‘not guilty’ of sinners in the past and their final salvation from the wrath to come. He also clearly connects the act of justification with the bloodshedding of Christ: he would have said with the author of Heb 9:22 χωρὶς αἱματεκχυσίας οὐ γίνεται ἄφεσις, see p. 92 above.

No clearer passage can be quoted for distinguishing the spheres of justification and sanctification than this verse and the next—the one an objective fact accomplished without us, the other a change operated within us. Both, though in different ways, proceed from Christ.

διʼ αὐτοῦ: explained by the next verse ἐν τῇ ζωῇ αὐτοῦ. That which saves the Christian from final judgement is his union with the living Christ.

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

Wrath [της οργης] . Rev., better, "the wrath of God." the article specifying. See on ch. Rom 12:19.

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

Vv. 9, 10. “Much rather then, being now justified by His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son, much rather, being reconciled, we shall be saved by His life.”

The οὖν, then, concludes from the proof of love already received to the proof of love to be hoped for. The πολλῷ μᾶλλον is certainly taken here in the logical sense: much more certainly, and not: much more abundantly.

Meyer is right in saying that the conclusion proceeds not from the least to the most, but from the most to the least. The work already finished is summed up in the words: being now justified by His blood. The word now contrasts the present state of justification, on the one hand, with the former state of condemnation (the: yet sinners of Rom 5:8); and, on the other, with the state of future salvation (we shall be saved). The state in which we now are is greatly more inconsistent with final wrath than that from which we have already been rescued.

But what is that wrath from which we have yet to be delivered? That spoken of by Paul, Rom 2:5-6, in the words: “the day of wrath and revelation of the righteous judgment of God,” the day when “God will render to every one according to his deeds;” comp. 1Th 1:10; 2Th 1:8. Our Lord speaks, Luk 12:47-48, of the punishment in store for the servant who knew the will of his master and did it not: he shall be beaten with many stripes. “To whomsoever much is given, of him shall much be required.” A ground this for serious vigilance on the part of the justified man, but not of fear. Paul explains why: there is in Christ more than the expiation (the blood) by which He has introduced us into the state of justification; there is His living person, now glorified, and consequently able to interpose in new ways in behalf of the justified, and to bring to a successful end the work of salvation so well begun in them. Such is the meaning of the words: “we shall be saved through Him (δἰ αὐτοῦ).” Comp. Rom 8:34 : “Who died, yea rather, that is risen again; who is at the right hand of God, who also maketh intercession for us;” Gal 2:20 : “I live, yet not I, but Christ in me;” Heb 7:25 : “Ever living to make intercession for us;” Joh 14:19 : “Because I live, ye shall live also.” Paul here explains himself clearly regarding the double mediation indicated (Rom 5:1-2) by means of the two διά, through: “through our Lord...(Rom 5:1), through whom also...(Rom 5:2).” The one expressed in Rom 5:1 was that which was implied here in the words through Him: we are delivered from all fear through Him (as to our future). The other, expressed in Rom 5:2 (“through whom also we have obtained access”...), was that of His blood, through which we have been justified, delivered from condemnation (as to the past). It is obvious how profoundly the apostle’s work is weighed, and that we were not mistaken in alleging that in the words: “We have peace with God,” he had his eyes already turned to the future, the final salvation.

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.