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

Verses 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 (τῆς ὀργῆς, 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. Romans 6:3, et seqq.). The words "enemies" (ἀχθροὶ) and "reconciled" (καταλλάγημεν, καταλλαγέντες) 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 Colossians 1:21, "And you, that were sometime alienated and enemies in your mind by wicked works." So Theoderet interprets: Οἱ ἐχθροὶ δὴ τῶν ἐντολῶν αῖς μηδὲ ὑποκηκόασι γενόμενοι ὥσπερ φίλοι οἱ ὑπακηκοότες. So too, Clem. Alex., 'Strom.,' 1. 3.: Καὶ μή τε καθὰπεο ἐπὶ τοῦ Θεοῦ οὐδενὶ μὲν ἀντικεισθαι, λέγομεν τὸν Θεὸν οὐδε ἐχθρὸν εῖναι τινός πάντων γὰρ κτίστης καὶ οὐδεν ἐστι τῶν ὑποστάντων ο{ μὴ θέλει. Φαμὲν δὲ αὐτῷ ἐχθροὺς εϊναι τοὺς ἀπειθεῖς καὶ μὴ κατὰ τὰς ἐντολὰς αὐτοῦ πορευομένους. 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 (2 Corinthians 5:19; cf. also Ephesians 2:16; Colossians 1:20, 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.

5:6-11 Christ died for sinners; not only such as were useless, but such as were guilty and hateful; such that their everlasting destruction would be to the glory of God's justice. Christ died to save us, not in our sins, but from our sins; and we were yet sinners when he died for us. Nay, the carnal mind is not only an enemy to God, but enmity itself, chap. 8:7; Col 1:21. But God designed to deliver from sin, and to work a great change. While the sinful state continues, God loathes the sinner, and the sinner loathes God, Zec 11:8. And that for such as these Christ should die, is a mystery; no other such an instance of love is known, so that it may well be the employment of eternity to adore and wonder at it. Again; what idea had the apostle when he supposed the case of some one dying for a righteous man? And yet he only put it as a thing that might be. Was it not the undergoing this suffering, that the person intended to be benefitted might be released therefrom? But from what are believers in Christ released by his death? Not from bodily death; for that they all do and must endure. The evil, from which the deliverance could be effected only in this astonishing manner, must be more dreadful than natural death. There is no evil, to which the argument can be applied, except that which the apostle actually affirms, sin, and wrath, the punishment of sin, determined by the unerring justice of God. And if, by Divine grace, they were thus brought to repent, and to believe in Christ, and thus were justified by the price of his bloodshedding, and by faith in that atonement, much more through Him who died for them and rose again, would they be kept from falling under the power of sin and Satan, or departing finally from him. The living Lord of all, will complete the purpose of his dying love, by saving all true believers to the uttermost. Having such a pledge of salvation in the love of God through Christ, the apostle declared that believers not only rejoiced in the hope of heaven, and even in their tribulations for Christ's sake, but they gloried in God also, as their unchangeable Friend and all-sufficient Portion, through Christ only.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.