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Romans 5:6-11


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Heavenly Father,


I spent an hour typing everything out and it all disappeared.




I think I'll just move on to today's study. What I have to say is not nearly as important as Your Word.


Bless this study Father, and all who read it.


In Jesus Name I pray,




6. For Christ, we being yet helpless [in our sins], at the appointed time died for ungodly ones.


7. For hardly for a righteous man will anyone die; for perhaps for a good [generous] man some one might venture to die.


8. But God, commends His own love toward us, in that, while we were yet sinners, Christ died for us!


9. Much more then, having been now declared righteous by [means of] His blood, shall we be saved through Him from the [coming] wrath.


10. For if, being enemies, we were reconciled to God through the death of His Son, much more, being reconciled, shall we be saved by His [risen] life.


11. And not only so, but we even exult in God through our Lord Jesus Christ, through whom we have now received the reconciliation.


The rvbv writes:




Next, we see three stages of our sinnerhood, each connected in a peculiar, fitting, and touching way with God's love.


1. Verse 6: For Christ, - we being yet helpless [in our sins], at the appointed time died for ungodly ones - The fact of man's total moral inability is stated here in the gentlest possible terms. It is a bankruptcy of all moral and spiritual inclination toward God and holiness, as well as of power to be or do good. Yet into a scene of helplessness like this, God sends His Son, - for what? To die for the "ungodly." No return or response is demanded: it is absolute grace - for the ungodly.


Verse 7: For scarcely for a righteous man will anyone die: though perhaps for a good man some one might even venture to die - Paul proceeds with his wonderful pean of praise concerning God's love: Among men, while for a sternly honest man no one would die, yet some one might be found to venture death for a "noble" person, one of generous-hearted goodness. But what of God's love?


2. Verse 8. God commendeth His own love toward us, in that, while we were yet sinners, Christ died for us - Now "sinning" is a stronger word than "strengthless": but it is strong in the wrong direction! Strengthless indeed toward God and holiness, we were all; yet vigorous and active in sin. And what did God do? What does God here say? It was while we were thus sinning that Christ died for us! And thus doth God "commend" His peculiar love toward us. It is most astonishing, this announcement that God is "commending" this love of His for us, - a love "all uncaused by any previous love of ours for Him." Salesmen "commend" their wares to those whom they deem able and willing to buy them. God "commends" His tender love to us: for He loved us as wretches occupied in sin, unable and unwilling to pay Him or obey Him. This is absolute grace.


3. Verse 10: For if, while we were enemies, we were reconciled to God through the DEATH of His Son, much more, being reconciled, shall we be saved in His LIFE.


Now, "enemies" is a much worse word than either "strengthless" or "sinners"; it involves a personal alienation and animosity. "The mind of the flesh is enmity against God...not subject to the law of God, neither, indeed, can it be." What a condition! And yet, while we were going about avoiding and hating God, that same God was having His Son, Christ, meet all the Divine claims against us by His death on Calvary!


Mark that, while we were enemies, He did this. No change of our hateful attitude was demanded by God before He sent His Son. "Herein is love, not that we loved God, but that God loved us, and sent His Son to be the propitiation of our sins." Grace, brother, grace, - unasked, undesired, and, of course, forever undeserved, - Divine kindness! "When the kindness of God our Savior, and His love toward man appeared, not by works which we did ourselves, but according to His mercy, He saved us."


Here, then, whoever you are, read your record: strengthless, sinning, hating: then you can begin to conceive of, if you will believe, this sovereign, uncaused love which God here in this great passage "commends" to you. Do not try to be "worthy" of it; for offers to pay, by an utter bankrupt, are not only worthless, but an insult to grace! Self-righteousness seeks to discover in itself some cause for that Divine favor that God declares has its only source in Himself and His love. "Strengthless" - "sinners" - "enemies" - such were we all, and God sent His Son to die for us as such!


Now let us not dare try to get God to be reconciled to us through our prayers, our consecretion, our works. We were reconciled to God while His enemies, through the death of His Son. One who has believed is overwhelmed to find that this reconciliation was effected while he himself was an enemy to God; and so the "much more" gets hold of his heart: I was reconciled by His death while I was an enemy: how much rather, now that I have accepted this reconciliation and share Christ's own risen life, shall God pour His salvation-favor upon me! I was an enemy then, and God gave Christ for me; now that I am God's friend, He cannot do less!


(To illustrate reconciliation:


Suppose I am the master of a school and I make a rule that there is to be no profane swearing. I write that rule on the blackboard, and the whole school sees and hears it. The penalty I announce too: there is to be a whipping if anyone breaks the rule.


Now, there is a boy named John Jones in my school, a boy I am fond of. At recess time he swears. Everybody hears him; I hear him; everybody knows I hear him. When I call the school to order, all the scholars are looking at me to see what I will so.


I have a son of my own in that school room, a beloved son, Charles. I call him, and we go outside to counsel, while the school waits. I say, "Son, will you bear John Jones' whipping for him? He doesn't believe that I love him. He thinks I hate him because he has broken my rule. There must be a whipping. I must be true to my word, but you know how I love John." My son says, "Yes, father, I'll do anything for you that you wish. And I love John ones, too."


I bring my boy, Charles, out before the whole school, and I say, "This is John Jones' whipping I am giving to my son Charles. The law of the school was broken by John Jones. I am putting the penalty on my boy. He says he will gladly do this for me, and for John." Then I whip my son Charles; and I do not spare him. I whip him just as if he were John Jones, just as if he had broken the rule himself.


When the whipping is over, I say to some scholar, "Go and tell John Jones I have nothing against him, - nothing at all. And ask him to come and give me his hand." This breaks John Jones up, and he comes forward, in tears, and says, "I didn't know you loved me that much! I thank you from my heart!"


Now he is reconciled from his side, to me. But you see I reconciled him to myself, first. I had to deal with his disobedience, or be myself unrighteous.)


This is the important thing to see, in the matter or reconciliation: it was necessary for us to be reconciled to God Himself, to that holiness and righteousness in God, that was infinitely against sin. This was brought about in Christ's death.


So, we read, "God was in Christ reconciling the world unto Himself" (II Cor. 5:19). "While we were enemies, we were reconciled to God by the death of His Son." All sin is contrary to God's holiness, righteousness, truth, and glory, but sin was put by God on Christ, and God "spared Him not." And now God says to His messengers: "Go be ambassadors on behalf of Christ. Tell sinners that I have smitten Him instead of them. Tell them I forsook Him on the cross, that I might not forsake them forever!"




There are in this remarkable chapter, 4 "much mores" which it is interesting and profitable to note. Two are in this first section; and two in the second. First, we have the two "much mores" of future safety; verses 9 and 10; then the two "much mores" of grace's abundance: verses 15 and 17, which are devloped in the other section of the chapter.


Verse 9: Much more then, having been now declared righteous by [means of] His blood, shall we be saved through Him from the [coming] wrath - God has done the harder thing: He will do the easier thing. He has had Christ die for us while we were "yet sinners"; "much more" will He see that we, being now believers and accounted righteous in view of Christ's blood, shall be saved from the coming wrath through Him (Christ).


(Concerning Christ's bearing in our place God's wrath against sin, let us say:


To regard God as "angry," or as demanding that Christ suffer "the exact equivalent of all the agonies the elect would have suffered to all eternity," is to miss the whole meaning of propitiation.


1. Remember it is God Himself who "loved us and sent His Son to be the propitiation for our sins." God held no enmity against us. God loved us.


2. Therefore, stric tly speaking, it was not punishment which Christ bore on the cross, but wrath. Punishment is personal, - against the offender; but wrath upon Christ was against the thing - sin. Christ bore that wrath which God's being and nature always and forever sustains toward sin. The sinner cannot come nigh Him, but must die, must perish in His holy presence, - not because God hates him, but because God is the Holy One. Therefore did Christ die, - and that forsaken of God under wrath - because He was bearing our sins in His own body on the tree. So it was, that, sin being placed on Christ, judgment and wrath fell upon Him. So it is, also, that the believer has not been "appointed unto wrath" (I Thess. 5:9): the wrath has fallen on Christ.


3. The conception that Christ on the cross was enduring all the agonies of the elect for all eternity grew directly out of the Romish legalism from which the Reformers did not escape, - to wit: that we still have connection with our responsibilities in Adam the first; that our history was not ended at the cross. But the shed blood brought in before God on the Day of Atonement simply witnessed that a life had been laid down, ended. "The sufferings of all the elect for all eternity" could never take the place of the laid down life of the great Sacrifice. God did not ask for agonies; sin simply could not approach Him! There must be banishment of the sinner from His presence - unless a substitute should come, who, taking the place of the sinner, and bearing his sin, could lay down his life. Such was Christ. He "laid down His life that He might take it again." But remember both parts of this great utterance: (a ) "He laid down His life," bearing our sin, putting it away from God's presence forever. But even Christ, when bearing our sin, could not, as it were, come nigh God, but was forsaken, under holy wrath against sin. Not the agonies of Christ could avail, but that, bearing sin, He laid His life down, poured out His soul unto death. Thus He owned God's holiness to be absolute and infinite, and said, "It is finished." (b ) Now in taking up His life again, it was not that life which, according to Leviticus 17:11, was "in the blood," because the blood was "all one with the life" (Lev. 17:14), and therefore "given to make atonement for souls,"; "it was not the blood-life" which He took up, but "newness of life" in resurrection!


God indeed permitted man to inflict the terrible sufferings of crucifixion upon His Son. But those sufferings were not "the cup" that His Father had given Him to drink. The cup was the cup of Divine wrath against sin, and it involved His being "cut off out of the land of the living" under the hand of Divine judgment.)


Notice that shed blood is the justifying ground, the procuring cause, of our being accounted righteous; and that instead of our being uncertain of preservation from the wrath which is coming at the Last Judgment, the fact that Christ died for us while we were still sinners should give us a constant state of calm security!

Verse 10: Much more, being reconciled, shall we be saved by His [risen] life - Again, God has done the harder thing - delivering Christ to death to reconcile us to Himself. He will certainly - much more do the lesser thing for us: He will see that we share Christ's risen life forever; and thus, even in the hour of visitation upon the wicked, we shall be "saved by His life." (This will more fully come out in Chapter Eight, where the blessed Spirit supplies that life which is in Christ to us, as a very "law of life.")


We were reconciled to God by God's having Christ meet in His death all the claims of His throne, - His majesty, His holiness, His righteousness, His truth. "Much more," being from our side reconciled, shall we be saved now and in the future by and in Christ's risen life which we now share!


This "saved by His life" evidently looks forward to the coming Day of Judgment referred to in verse 9 as the coming wrath, into which judgment our Lord has told us we shall not come (John 5:24). Indeed, Paul writes in I Thessalonians 1:10, - "Jesus who delivereth us from the wrath to come"!


Watchman Nee comments on several words in the 10th verse. The first word he comments on is "reconciled", stating, "Propitiation and forgiveness of sins are adequate for a sinner but not for an enemy. An enemy needs reconciliation, which includes propitiation and forgiveness but goes further, even to resolving the conflict between two parties. Our being reconciled to God is based on Christ's redemption through God's justification (3:24, 2 Cor. 5:18-19). Reconciliation is the result of being justified out of faith."


In regard to the words "much more", he writes, "Verse 10 of this chapter points out that God's full salvation revealed in this book consists of two sections: one section is the redemption accomplished for us by Christ's death, and the other section is the saving afforded us by Christ's life. The first four chapters of this book discourse comprehensively regarding the redemption accomplished by Christ's death, whereas the last twelve chapters speak in detail concerning the saving afforded by Christ's life. Before 5:11, Paul shows us that we are saved because we have been redeemed, justified, and reconciled to God. However, we have not yet been saved to the extent of being sanctified, transformed, and conformed to the image of God's Son. Redemption, justification, and reconciliation, which are accomplished outside of us by the death of Christ, redeem us objectively; sanctification, transformation, and conformation, which are accomplished within us by the working of Christ's life, save us subjectively. Objective redemption redeems us positionally from condemnation and eternal punishment; subjective salvation saves us dispositionally from our old man, our self, and our natural life."


In regard to the word "saved", he writes, "Being reconciled to God through Christ's death is an accomplished matter, but being saved in His life from so many negative things unto glorification is a daily matter."


It's interesting how the different translations, portray different words. I know my mom has always commented on the huge meaning behind tiny words like, "in, by, etc"..."in Christ, by Christ, etc". The translation that the rvbv uses is a little bit different than the one that Watchman Nee used. His next comment is in regard to the scripture as it reads thus:


10. For if we, being enemies, were reconciled to God through the death of His Son, much more we will be saved in His life, having been reconciled,


So, Watchman Nee comments on the word "in", stating, "To be saved in Christ's life is to be saved in Christ Himself as life. He dwells in us, and we are organically one with Him. By the growth of His life in us, we will enjoy His full salvation to the uttermost. Redemption, justification, and reconciliation are for the purpose of bringing us into union with Christ so that He can save us in His life unto glorification (8:30)."


And finally, he comments on the word "life" at the end of verse 10, stating, "Implying resurrection. After death is spoken of in the first part of this verse, life is mentioned. Christ died that He might be our life in resurrection. We have been saved by Christ's death from God's eternal judgment and eternal punishment, but we are still being saved by Christ's life in His resurrection. The life here, the power in 1:16, and the Spirit in ch. 8 refer to different aspects of the processed Triune God."


The rvbv finalizes this portion by writing, "And now the apostle closes up this section of the Epistle with a note of highest exultation:


Verse 11: And not only so, but we also exult in God through our Lord Jesus Christ, through whom we have now received the reconciliation - He says, We exult in God. How great a change! Three chapters back, we were sitting in the Divine Judge's court, guilty - our mouths stopped, and all our works rejected! Now, "through our Lord Jesus Christ" and His work for us, we are rejoicing, exulting, in Him who was our Judge! This is what grace can do and does! And we see that it is simply by receiving the reconciliation that has been brought in by Christ. For the word here is not "atonement," which means to cover up, and is applied to the Old Testament sacrifices. The word reconciliation here (katallaga) is simply the noun form of the verb "reconcile," in vere 10. Compare "God was in Christ reconciling the world unto Himself, not reckoning unto them their trespasses (II Cor. 5:19).


To "receive" a complete, accomplished reconciliation, - how simple! We have seen men and women exult in God, thus! Every believer has this great right of exultation. This is a "song of the Lord" that lasts forever - "through our Lord Jesus Christ."


Heavenly Father,


I'm grateful to have done today's study. It's taken me on and off all day, just to finish it, but my heart is now grateful I have.


May Your Holy Spirit move over these words, opening our hearts and minds so that we can truly comprehend Your Truth. When we finally comprehend, it illicits nothing shy of praise and worship to You, our Heavenly Father, our God.


In Jesus Name I pray,

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8. But God, commends His own love toward us, in that, while we were yet sinners, Christ died for us!




"Chris Tomlin I Stand Amazed (how Marvelous) lyrics"


I stand amazed in the presence

Of Jesus the Nazarene,

And wonder how He could love me,

A sinner, condemned, unclean.



O how marvelous! O how wonderful!

And my song shall ever be:

O how marvelous! O how wonderful!

Is my Savior's love for me!


He took my sins and my sorrows,

He made them His very own;

He bore the burden to Calvary,

And suffered and died alone.


When with the ransomed in glory

His face I at last shall see,

’Twill be my joy through the ages

To sing of His love for me.



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