Romans v. 10.

For if, when were enemies, we were reconciled to God by the death of his Son.

The apostle, from the beginning of the epistle, to the beginning of this chapter, had insisted on the doctrine of justification by faith alone. In this chapter he goes on to consider the benefits that are consequent on justification, viz. Peace with God, present happiness, and hope of glory. Peace with God is mentioned in the first verse., “Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ.” In the following verses he speaks of present blessedness, and hope of glory. “By whom also we have access by faith into this grace, wherein we stand, and rejoice in hope of the glory of God. 136136    Rom. v. 2. ”—And concerning this benefit, the hope of glory, the apostle particularly takes notice of two things, viz. the blessed nature of this hope, and the sure ground of it.

1. He insists on the blessed nature of this hope, in that it enables us to glory in tribulations. This excellent nature of true Christian hope is described in the following words: (ver. 3-5.) “And not only so, but we glory in tribulations also, knowing that tribulation worketh patience; and patience, experience; and experience hope; and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” As if he had said, Through hope of a blessed reward, that will abundantly more than make up for all tribulation, we are enabled to bear tribulation with patience.; patiently bearing, and patiently waiting (or the reward. And patience works experience; for when we thus bear tribulation with patient waiting for the reward, this brings experience of the earnest of the reward, viz. the earnest of the Spirit, in our feeling the love of God shed abroad in our hearts by the Holy Ghost. So that our hope does not make us ashamed: it is not disappointed; for in the midst of our tribulation, we experience those blessed incomes of the Spirit in our souls, that make even a time of tribulation sweet to us; and is such an earnest as abundantly confirms our hope; and so experience works hope.

2. The apostle takes notice of the sure ground there is for this hope; or the abundant evidence we have, that we shall obtain the glory hoped for, in that peace we have with God, by our justification through Christ’s blood. For while we were without strength, in due time Christ died for us; even while we were ungodly and sinners, enemies to God and Christ. (See ver. 6-10.) The apostle’s argument is exceeding clear and strong. If God has done already so great a thing for us, as to give us Christ to die and shed his precious blood for us, which was vastly the greatest thing, we need not doubt but that he will bestow life upon us. It is but a small thing for God actually to bestow eternal life, after it is purchased; to what it is for him to give his own Son to die, in order to purchase it. The giving Christ to purchase it, was virtually all: it included the whole grace of God in salvation. When Christ had purchased salvation at such a dear rate, all the difficulty was got through, all was virtually over and done. It is a small thing, in comparison, for God to bestow salvation, after it has been thus purchased at a full price. Sinners who are justified by the death of Christ, are already virtually saved: the thing is, as it were, done: what remains, is no more than the necessary consequence of what is done. Christ when he died made an end of sin: and when he rose from the dead, he did virtually rise with the elect: he brought them up from death with him, and ascended into heaven with them. And therefore, when this is already done, and we are thus reconciled to God through the death of his Son, we need not fear but that we shall be saved by his life. The love of God appears much more in his giving his Son to die for sinners, than in giving eternal life after Christ’s death.

The giving of Christ to die for us is here spoken of as a much greater thing, than the actual bestowment of life; because this is all that has any difficulty in it.—When God did this for us, he did it for us as sinners and enemies. Rut in actually bestowing salvation on us after we are justified, we are not looked upon as sinners, but as perfectly righteous persons: he beholds no iniquity in us. We are no more enemies, but reconciled. When God gave Christ to die for the elect, he looked on them as they are in themselves; but in actually bestowing eternal life, he looks on them as they are in Christ.

There are three epithets used in the text and context, as appertaining to sinners as they are in themselves, ver. 6-8.

They are without strength, they cannot help themselves.—They are ungodly or sinners,—and they are enemies:as in the text.—Natural men are God’s enemies.

God, though the Creator of all things, yet has some enemies in the world.—Men in general will own, that they are sinners. There are few, if any, whose consciences are so blinded as not to be sensible they have been guilty of sin. And most sinners will own that they have bad hearts. They will own that they do not love God so much as they should do; that they are not so thankful as they ought to be for mercies; and that in many things they fail. And yet few of them are sensible that they are God’s enemies. They do not see how they can be truly so called; for they are not sensible that they wish God any hurt, or endeavour to do him any.

But we see that the Scripture speaks of them as enemies to God. So in our text, and elsewhere, “And you that were sometime alienated, and enemies in your minds by wicked works.”Col. i. 21. “The carnal mind is enmity against God.” Rom. vii. 7.—And that all natural or un-regenerate men are indeed such, is what I shall endeavour now particularly to show. Which I propose to do in the following method. Particularly—In what respects they are enemies to God—To how great a degree they are enemies—And why they are enemies. Then I shall answer some objections.

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