Romans 5:11
Verse
Context
Christ’s Sacrifice for the Ungodly
10For if, when we were enemies of God, we were reconciled to Him through the death of His Son, how much more, having been reconciled, shall we be saved through His life!11Not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.
Sermons
C.H. Spurgeon
Neil Fraser
Roy Hession
Hans R. Waldvogel
Michael Durham
David WilkersonDavid WilkersonSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
We also joy (καυχωμενοι, we exult, or glory) in God, etc. - We now feel that God is reconciled to us, and we are reconciled to him: the enmity is removed from our souls; and He, for Christ's sake, through whom we have received the atonement, καταλλαγην, the reconciliation, has remitted the wrath, the punishment which we deserved: and now, through this reconciliation, we expect an eternal glory. It was certainly improper to translate καταλλαγη here by atonement, instead of reconciliation; as καταλλασσω signifies to reconcile, and is so rendered by our translators in all the places where it occurs. It does not mean the atonement here, as we generally understand that word, viz. the sacrificial death of Christ; but rather the effect of that atonement, the removal of the enmity, and by this, the change of our condition and state; from κατα, intensive, and αλλασσω to change; the thorough change of our state from enmity to friendship. God is reconciled to us, and we are reconciled to him by the death of his Son; and thus there is a glorious change from enmity to friendship; and we can exult in God through our Lord Jesus Christ, by whom we have received this reconciliation. Though boasting is forbidden to a Jew, because his is a false confidence, yet boasting is enjoined to a Christian, to one reconciled to God; for, his boasting is only in that reconciliation, and the endless mercy by which it is procured. So he that glorieth (boasteth) must glory in the Lord.
Jamieson-Fausset-Brown Bible Commentary
And not only so, but we also joy--rather, "glory." in God through our Lord Jesus Christ, by--"through" whom we have now received the atonement--rather, "the reconciliation" (Margin), as the same word is rendered in Rom 5:10 and in Co2 5:18-19. (In fact, the earlier meaning of the English word "atonement" was "the reconciliation of two estranged parties") [TRENCH]. The foregoing effects of justification were all benefits to ourselves, calling for gratitude; this last may be termed a purely disinterested one. Our first feeling towards God, after we have found peace with Him, is that of clinging gratitude for so costly a salvation; but no sooner have we learned to cry, Abba, Father, under the sweet sense of reconciliation, than "gloriation" in Him takes the place of dread of Him, and now He appears to us "altogether lovely!" On this section, Note, (1) How gloriously does the Gospel evince its divine origin by basing all acceptable obedience on "peace with God," laying the foundations of this peace in a righteous "justification" of the sinner "through our Lord Jesus Christ," and making this the entrance to a permanent standing in the divine favor, and a triumphant expectation of future glory! (Rom 5:1-2). Other peace, worthy of the name, there is none; and as those who are strangers to it rise not to the enjoyment of such high fellowship with God, so they have neither any taste for it nor desire after it. (2) As only believers possess the true secret of patience under trials, so, although "not joyous but grievous" in themselves (Heb 12:17), when trials divinely sent afford them the opportunity of evidencing their faith by the grace of patience under them, they should "count it all joy" (Rom 5:3-4; and see Jam 1:2-3). (3) "Hope," in the New Testament sense of the term, is not a lower degree of faith or assurance (as many now say, I hope for heaven, but am not sure of it); but invariably means "the confident expectation of future good." It presupposes faith; and what faith assures us will be ours, hope accordingly expects. In the nourishment of this hope, the soul's look outward to Christ for the ground of it, and inward upon ourselves for evidence of its reality, must act and react upon each other (Rom 5:2 and Rom 5:4 compared). (4) It is the proper office of the Holy Ghost to beget in the soul the full conviction and joyful consciousness of the love of God in Christ Jesus to sinners of mankind, and to ourselves in particular; and where this exists, it carries with it such an assurance of final salvation as cannot deceive (Rom 5:5). (5) The justification of sinful men is not in virtue of their amendment, but of "the blood of God's Son"; and while this is expressly affirmed in Rom 5:9, our reconciliation to God by the "death of His Son," affirmed in Rom 5:10, is but a variety of the same statement. In both, the blessing meant is the restoration of the sinner to a righteous standing in the sight of God; and in both, the meritorious ground of this, which is intended to be conveyed, is the expiatory sacrifice of God's Son. (6) Gratitude to God for redeeming love, if it could exist without delight in God Himself, would be a selfish and worthless feeling; but when the one rises into the other--the transporting sense of eternal "reconciliation" passing into "gloriation in God" Himself--then the lower is sanctified and sustained by the higher, and each feeling is perfective of the other (Rom 5:11).
John Gill Bible Commentary
And not only so, but we also joy in God,.... Something seems here to be understood, and which is to be supplied thus; not only we are saved by his life, and from wrath through him; not only are we reconciled to God by his Son, and Spirit; not only Christ has died for us while sinners and ungodly; not only do we glory in tribulations, and rejoice in hope of the glory of God: "but we also joy in God"; himself, as our covenant God and Father in Christ, as the God of all grace, peace, and salvation; in his perfections, as engaged on our side, and as glorified in our salvation; in the purposes of God, and his covenant transactions with his Son, as they are made known in the everlasting Gospel; in all his providential dispensations, which are mercy and truth; and in our being of him in Christ, and Christ's being made unto us wisdom, righteousness, sanctification, and redemption; in all the blessings of grace we receive from him, the glory of which is his due; and in his sight and presence, and in the enjoyment of him. The means by which saints come at this joying and glorying in God, is through our Lord Jesus Christ; not the light of nature, nor the law of Moses, nor any works of righteousness done by men, nor through angels or saints, but Christ, and him only; for it is only in and through him that God is their covenant God and Father; by him only have they the agreeable view of his glorious perfections; in him only all his purposes and promises have their fulfilment; it is by his hands, and through his blood, that all the blessings of grace are conveyed to them; their access to God is only by him; and by him they give the praise and glory of every mercy to him. And the ground of this joy is the expiation of sin by Christ, by whom we have now received the atonement; atonement is not made, but received by us; which denotes the application of the atoning blood and sacrifice of Christ to the conscience, the Spirit's witness of interest in it, and the office of faith, as a recipient of it: it is not faith, nor anything else of the creature's, that makes the atonement, only Christ; but faith receives it from him, and by him; which, as it is the ground of present joying in God, so it is the foundation of hope of future glory: the word "now" refers to the Gospel dispensation. The poor Jews are at the utmost loss about atonement: sometimes they tell (c) us it is by confession, repentance, and good works; sometimes by beneficence and hospitality (d); sometimes they say their captivity is their atonement (e); and, at other times, that death expiates all their sins (f). Blessed be God for the atoning sacrifice of Christ! (c) T. Bab. Yoma, fol. 85. 2. & 86. 1. Misn. Sanhedrin, c. 6. sect. 2. Zohar in Gen. fol. 107. 1. (d) T. Bab. Chagiga, fol. 27. 1. & Roshhashana, fol. 18. 1, & Yebamot, fol. 105. 1. (e) T. Bab. Taanith, fol. 16. 1. & Sanhedrin, fol. 37. 2. Maimon. Hilch. Teshuba, c. 2. sect. 4. (f) T. Bab. Beracot, fol. 60. 1. Hieros. Yoma, fol. 38. 2. T. Bab. Moed Katon, fol. 28. 1. & Yoma, fol. 42. 1. Gloss in ib.
Romans 5:11
Christ’s Sacrifice for the Ungodly
10For if, when we were enemies of God, we were reconciled to Him through the death of His Son, how much more, having been reconciled, shall we be saved through His life!11Not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.
- Scripture
- Sermons
- Commentary
Joy in God
By C.H. Spurgeon2.5K36:12EXO 15:1PSA 16:11MAT 6:33ROM 5:2ROM 5:111TH 4:171PE 1:8In this sermon, the preacher emphasizes the importance of remembering and acknowledging God as our creator and the keeper of His laws. He contrasts the troubled state of those who have forgotten God with the joy and peace experienced by those who have been regenerated and feel a kinship with Him. The preacher highlights the unique joys and blessings that come from knowing and being in relationship with God, which cannot be found in worldly pleasures. He encourages listeners to turn away from the temporary joys of the world and find true joy in God through Jesus Christ, emphasizing the need to approach God through the sacrifice of Jesus.
Koronis Conference 1970-06 2 Kings 4;1
By Neil Fraser1.2K34:52Conference2KI 4:1ROM 5:1ROM 5:5ROM 5:8ROM 5:11In this sermon, the preacher begins by referencing 2 Kings 4 and Romans 5 to illustrate the concept of debt and provision. He highlights the story of a woman who was in debt and sought help from the prophet Elijah. Elijah instructed her to sell oil to pay off her debt and live off the rest. The preacher then connects this story to the idea of our spiritual debt being forgiven through Christ and encourages the congregation to live in the bountiful excess of God's provision. He concludes with a personal anecdote about a woman who shared her excess food with a neighbor, emphasizing the importance of generosity.
The Righteousness of Faith - Part 5
By Roy Hession1.1K38:11Righteousness Of FaithROM 5:1ROM 5:5ROM 5:8ROM 5:11In this sermon, the preacher emphasizes the love of God and how it is demonstrated through Jesus Christ. He explains that this love is not dependent on our goodness or strength, but rather it is shown when we are helpless and without strength. The preacher highlights the fact that while we have the power to sin, we have no power to free ourselves from its condemnation. However, God's love brings us out of this helpless state and offers abundant promises of hope and joy. The sermon also touches on the importance of recognizing our need for God's love and the futility of gaining worldly success without gaining our soul. The preacher references Romans chapter 5 and expresses his awe at the depth of God's message in this epistle.
We Glory in Tribulation Also
By Hans R. Waldvogel98426:48TribulationsMAT 6:33ROM 5:1ROM 5:5ROM 5:8ROM 5:11In this sermon, the speaker emphasizes the importance of recognizing and appreciating the work of God in our lives. He warns against becoming hardened by sin and urges listeners to seek God daily. The speaker shares his personal experience of how his perspective on life changed when he received the hope of God. He also highlights the need to choose between following Jesus or being influenced by the world and the flesh. The sermon concludes with a reminder that trials and tribulations are opportunities for growth and the development of patience.
The Ultimate Prize of Christianity
By Michael Durham33148:01ChristianityMAT 6:33ROM 5:1ROM 5:5ROM 5:9ROM 5:11JAS 2:10In this sermon, the preacher emphasizes the importance of truly loving God and having a genuine relationship with Him. He highlights that many people in Christianity today go through the motions of church without truly loving God. The preacher explains that our hope of fellowship with God comes through Jesus, who reveals God's heart for us. He also discusses the concept of justification by faith, emphasizing that breaking even one of God's commandments breaks the whole chain leading to heaven. The sermon concludes with the preacher emphasizing the need for spiritual rebirth and the impossibility of earning salvation through keeping the law.
The Power of the Blood
By David Wilkerson0The Blood of ChristRedemption and ProtectionEXO 12:22LUK 22:20ROM 3:25ROM 5:11EPH 1:7COL 1:20HEB 9:141PE 1:181JN 1:7REV 12:11David Wilkerson emphasizes the profound significance of the blood of Jesus Christ, which is often undervalued by many Christians. He explains that while believers may sing about its power and plead for its protection, they often lack a deep understanding of its glory and benefits. Wilkerson draws parallels between the sprinkling of blood in Exodus and the blood of Christ, highlighting that true faith in Jesus' sacrifice is essential for experiencing its protective power. He encourages believers to recognize that the blood is not just for forgiveness but also for ongoing protection and reconciliation with God. Ultimately, he calls for a deeper appreciation and acknowledgment of the precious blood of Jesus in the life of every believer.
Proclaiming the Victory
By David Wilkerson0Faith and AssuranceVictory in ChristPSA 32:11PSA 89:15ISA 61:10JHN 3:16ROM 5:11EPH 1:7COL 1:14HEB 10:221PE 1:18REV 12:11David Wilkerson emphasizes the obligations that come with being sprinkled by the blood of Jesus, urging believers to live in peace without doubt and to offer heartfelt praise to God. He draws a parallel between the Israelites' confidence in their pardon through Moses' sprinkling of blood and the modern-day believer's struggle with doubt despite the greater sacrifice of Christ. Wilkerson warns against the sacrilege of holding onto guilt and fear, encouraging a life of gratitude and joy in the assurance of salvation. He calls for a proclamation of victory through Jesus' blood, reminding believers to rejoice in their redemption and the righteousness bestowed upon them.
Salvation and Reconciliation
By H.J. Vine0ACT 4:12ROM 5:11ROM 8:24ROM 10:132TI 2:10HEB 7:25H.J. Vine preaches about the profound difference between salvation and reconciliation, emphasizing that salvation delivers us from ruin and distress while reconciliation sets us before God in Divine favor, removing alienation and enmity. Through Christ's atoning work on the Cross, we receive both salvation and reconciliation, entering into a personal relationship with God. The salvation offered through the gospel is individual and personal, leading believers to be saved, to share in the glory, and to approach God as worshippers through Jesus, our High Priest.
Christ the Ransom Found.
By John Gill0RedemptionGrace Of GodJOB 33:24PSA 49:8ISA 43:3MAT 20:28JHN 3:16ROM 5:11ROM 8:1EPH 1:71TI 2:6HEB 9:12John Gill preaches on the theme of Christ as the ransom found, emphasizing the grace of God in providing a means of redemption through Jesus Christ. He reflects on the significance of Job 33:24, illustrating how Christ's sacrifice serves as the ultimate ransom for humanity, delivering believers from sin and eternal destruction. Gill highlights the role of ministers as messengers who convey this message of hope and righteousness, and he encourages the congregation to trust in God's grace for salvation. The sermon also serves as a tribute to Mr. John Davenport, reminding the audience of the comfort found in Christ during times of loss.
The Effects of the Atonement of Christ
By W. Hoste0ROM 5:112CO 5:19COL 1:20W. Hoste preaches on the profound effects of the atonement of Christ, emphasizing that every blessing, both material and spiritual, throughout history is a result of Christ's sacrifice. Believers experience forgiveness, life, victory, and glory through faith in the atoning blood, leading to joy in God through Jesus Christ. The atonement has a broader application, extending to the reconciliation of heavenly places and the assurance of the eternal glory of God, guaranteeing the stability and harmony of the Universe.
A Letter to a Bereaved Brother
By John Gifford Bellett0NEH 8:10PSA 16:11MRK 16:3LUK 2:10ACT 13:52ROM 5:11EPH 5:27PHP 4:41TH 2:19John Gifford Bellett preaches about the abundant joy found in God's presence, as seen in the opening of Luke where angels and filled human vessels express joy in the Holy Ghost. Believing sinners like Peter, the healed palsied man, Levi, and the children of the bride-chamber also exhibit this joy in different ways, showcasing the kingdom of God's feature of 'joy in the Holy Ghost.' This joy, experienced through our Lord Jesus Christ, is transformative, leading to actions like leaving behind worldly possessions and feasting in the presence of the Bridegroom. Believers are encouraged to find strength in the joy of the Lord and to delight in pleasing God, knowing that joy in God is the crowning experience of the soul.
Commutation as Unto Sin and Righteousness
By John Owen0GEN 4:13LEV 16:21DEU 21:1PSA 38:4ISA 53:5MAT 11:28ROM 5:11ROM 8:32CO 5:21GAL 3:131PE 2:24John Owen preaches about the commutation between Christ and believers in sin and righteousness, emphasizing the imputation of sins to Christ and His righteousness to believers. This concept is illustrated in the ordinance of the scapegoat in Leviticus, the nature of expiatory sacrifices, and the expiation of an uncertain murder in Deuteronomy. Various Bible verses such as Isaiah 53:5, 2 Corinthians 5:21, Romans 8:3-4, Galatians 3:13-14, and 1 Peter 2:24 are cited to prove and vindicate this commutation. The actings of faith in response to this commutation are highlighted in verses like Romans 5:11, Matthew 11:28, Psalms 38:4, and Genesis 4:13, showing how believers are called to lay their burdens on Christ and find rest in His righteousness.
The Secret of Victory Over Sin (Continued)
By L.E. Maxwell0PSA 37:4ISA 59:2ROM 5:11ROM 11:152CO 5:18The preacher delves into the concept of Reconciliation, describing it as the change from enmity to friendship between individuals, emphasizing the restoration of broken relationships. In the New Testament, Reconciliation signifies God's restoration of the world to Himself through Jesus Christ's work on the cross. The sermon highlights that reconciliation is the result of Christ's sacrificial death, showcasing the significance of the Cross where God's wrath against sin was poured out. It is emphasized that God reconciles sinners to Himself, showcasing His unchanging love and the need for repentance and trust in Christ.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
We also joy (καυχωμενοι, we exult, or glory) in God, etc. - We now feel that God is reconciled to us, and we are reconciled to him: the enmity is removed from our souls; and He, for Christ's sake, through whom we have received the atonement, καταλλαγην, the reconciliation, has remitted the wrath, the punishment which we deserved: and now, through this reconciliation, we expect an eternal glory. It was certainly improper to translate καταλλαγη here by atonement, instead of reconciliation; as καταλλασσω signifies to reconcile, and is so rendered by our translators in all the places where it occurs. It does not mean the atonement here, as we generally understand that word, viz. the sacrificial death of Christ; but rather the effect of that atonement, the removal of the enmity, and by this, the change of our condition and state; from κατα, intensive, and αλλασσω to change; the thorough change of our state from enmity to friendship. God is reconciled to us, and we are reconciled to him by the death of his Son; and thus there is a glorious change from enmity to friendship; and we can exult in God through our Lord Jesus Christ, by whom we have received this reconciliation. Though boasting is forbidden to a Jew, because his is a false confidence, yet boasting is enjoined to a Christian, to one reconciled to God; for, his boasting is only in that reconciliation, and the endless mercy by which it is procured. So he that glorieth (boasteth) must glory in the Lord.
Jamieson-Fausset-Brown Bible Commentary
And not only so, but we also joy--rather, "glory." in God through our Lord Jesus Christ, by--"through" whom we have now received the atonement--rather, "the reconciliation" (Margin), as the same word is rendered in Rom 5:10 and in Co2 5:18-19. (In fact, the earlier meaning of the English word "atonement" was "the reconciliation of two estranged parties") [TRENCH]. The foregoing effects of justification were all benefits to ourselves, calling for gratitude; this last may be termed a purely disinterested one. Our first feeling towards God, after we have found peace with Him, is that of clinging gratitude for so costly a salvation; but no sooner have we learned to cry, Abba, Father, under the sweet sense of reconciliation, than "gloriation" in Him takes the place of dread of Him, and now He appears to us "altogether lovely!" On this section, Note, (1) How gloriously does the Gospel evince its divine origin by basing all acceptable obedience on "peace with God," laying the foundations of this peace in a righteous "justification" of the sinner "through our Lord Jesus Christ," and making this the entrance to a permanent standing in the divine favor, and a triumphant expectation of future glory! (Rom 5:1-2). Other peace, worthy of the name, there is none; and as those who are strangers to it rise not to the enjoyment of such high fellowship with God, so they have neither any taste for it nor desire after it. (2) As only believers possess the true secret of patience under trials, so, although "not joyous but grievous" in themselves (Heb 12:17), when trials divinely sent afford them the opportunity of evidencing their faith by the grace of patience under them, they should "count it all joy" (Rom 5:3-4; and see Jam 1:2-3). (3) "Hope," in the New Testament sense of the term, is not a lower degree of faith or assurance (as many now say, I hope for heaven, but am not sure of it); but invariably means "the confident expectation of future good." It presupposes faith; and what faith assures us will be ours, hope accordingly expects. In the nourishment of this hope, the soul's look outward to Christ for the ground of it, and inward upon ourselves for evidence of its reality, must act and react upon each other (Rom 5:2 and Rom 5:4 compared). (4) It is the proper office of the Holy Ghost to beget in the soul the full conviction and joyful consciousness of the love of God in Christ Jesus to sinners of mankind, and to ourselves in particular; and where this exists, it carries with it such an assurance of final salvation as cannot deceive (Rom 5:5). (5) The justification of sinful men is not in virtue of their amendment, but of "the blood of God's Son"; and while this is expressly affirmed in Rom 5:9, our reconciliation to God by the "death of His Son," affirmed in Rom 5:10, is but a variety of the same statement. In both, the blessing meant is the restoration of the sinner to a righteous standing in the sight of God; and in both, the meritorious ground of this, which is intended to be conveyed, is the expiatory sacrifice of God's Son. (6) Gratitude to God for redeeming love, if it could exist without delight in God Himself, would be a selfish and worthless feeling; but when the one rises into the other--the transporting sense of eternal "reconciliation" passing into "gloriation in God" Himself--then the lower is sanctified and sustained by the higher, and each feeling is perfective of the other (Rom 5:11).
John Gill Bible Commentary
And not only so, but we also joy in God,.... Something seems here to be understood, and which is to be supplied thus; not only we are saved by his life, and from wrath through him; not only are we reconciled to God by his Son, and Spirit; not only Christ has died for us while sinners and ungodly; not only do we glory in tribulations, and rejoice in hope of the glory of God: "but we also joy in God"; himself, as our covenant God and Father in Christ, as the God of all grace, peace, and salvation; in his perfections, as engaged on our side, and as glorified in our salvation; in the purposes of God, and his covenant transactions with his Son, as they are made known in the everlasting Gospel; in all his providential dispensations, which are mercy and truth; and in our being of him in Christ, and Christ's being made unto us wisdom, righteousness, sanctification, and redemption; in all the blessings of grace we receive from him, the glory of which is his due; and in his sight and presence, and in the enjoyment of him. The means by which saints come at this joying and glorying in God, is through our Lord Jesus Christ; not the light of nature, nor the law of Moses, nor any works of righteousness done by men, nor through angels or saints, but Christ, and him only; for it is only in and through him that God is their covenant God and Father; by him only have they the agreeable view of his glorious perfections; in him only all his purposes and promises have their fulfilment; it is by his hands, and through his blood, that all the blessings of grace are conveyed to them; their access to God is only by him; and by him they give the praise and glory of every mercy to him. And the ground of this joy is the expiation of sin by Christ, by whom we have now received the atonement; atonement is not made, but received by us; which denotes the application of the atoning blood and sacrifice of Christ to the conscience, the Spirit's witness of interest in it, and the office of faith, as a recipient of it: it is not faith, nor anything else of the creature's, that makes the atonement, only Christ; but faith receives it from him, and by him; which, as it is the ground of present joying in God, so it is the foundation of hope of future glory: the word "now" refers to the Gospel dispensation. The poor Jews are at the utmost loss about atonement: sometimes they tell (c) us it is by confession, repentance, and good works; sometimes by beneficence and hospitality (d); sometimes they say their captivity is their atonement (e); and, at other times, that death expiates all their sins (f). Blessed be God for the atoning sacrifice of Christ! (c) T. Bab. Yoma, fol. 85. 2. & 86. 1. Misn. Sanhedrin, c. 6. sect. 2. Zohar in Gen. fol. 107. 1. (d) T. Bab. Chagiga, fol. 27. 1. & Roshhashana, fol. 18. 1, & Yebamot, fol. 105. 1. (e) T. Bab. Taanith, fol. 16. 1. & Sanhedrin, fol. 37. 2. Maimon. Hilch. Teshuba, c. 2. sect. 4. (f) T. Bab. Beracot, fol. 60. 1. Hieros. Yoma, fol. 38. 2. T. Bab. Moed Katon, fol. 28. 1. & Yoma, fol. 42. 1. Gloss in ib.