Jesus was our savior by death and life

JESUS WAS OUR SAVIOR BY DEATH AND LIFE
EDITED BY GLENN PEASE
Romans 5:10 10Forif, while we were God's enemies,
we were reconciledto him through the death of his
Son, how much more, having been reconciled, shall we
be saved through his life!
BIBLEHUB RESOURCES
The Assurance Of Redemption
Romans 5:9-11
T.F. Lockyer
But what an argument of assurance is such a love! If the love itself works
hope, how does this assuredlove work an assuredhope! It is an a fortiori of
the strongestkind.
I. THE RECONCILIATION.
1. We were enemies. God was opposedto us; we were opposedto God.
Something terribly realin this twofold opposition. We know its reality on our
side; conscience, nature, revelationtestify 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 greatdemonstration of righteousness;the Divine concessionto
its claims. Also a great demonstrationof 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 Godin Christ. So then peace, amity, mutual love; identification in
Christ! "Behold, what manner of love," etc. (1 John 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, assuredthat your salvation
shall be unto the uttermost. Follow the a fortiori.
1. Notenemies, 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! "Thouart
mine!"
2. Nothis 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. Notonly reconciled, but rejoicing. The new-found love; the living Friend.
Let us take this Divine "much more" into all our life. The dark backgroundof
rebellion and death; the present love and life: much more! The overcoming of

the greatevil 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, "savedfrom wrath through him." - T.F.L.
Biblical Illustrator
For if, when we were enemies, we were reconciledto God by the death of His
Son, much more, being reconciled, we shall be savedby His life.
Romans 5:10
Enemies of God
JonathanEdwards, A. M.
I. IN WHAT RESPECTunregeneratemen are such. In —
1. Their esteemof Him.
2. The natural relish of their souls.

3. Their will.
4. Their affections.
5. Their practice.
II. TO HOW GREAT A DEGREE.
1. They have no love.
2. Their every faculty is subject to this enmity.
3. It is insuperable to any finite power.
4. They are greaterenemies to God than to any other being.
III. THE REASONS FOR THIS.
1. God is opposedto their idolatries.
2. They are threatened with damnation because ofthem.

(Jonathan Edwards, A. M.)
God's hatred of sin
ArchdeaconGifford.
It is no figure but a deep essentialtruth that God hates sin; and since sin is
necessarilypersonal, the sinner as such, i.e., so far as he wilfully identifies
himself with his sin, is hated of God, His enemy (Romans 11:28). But God
loves everything that He has made. He cannot love man as a sinner, but He
loves him as man, even when he is a sinner. In like manner the Jews are
describedas being, at the same time, enemies in one relation and beloved in
another (Romans 11:28). Human love here offers a true analogy:the more a
father loves his son, the more he hates in him the drunkard, the liar, or the
traitor. Thus God, loving as His creatures those whom He hates as self-made
sinners, devises means whereby they may be brought back to Him.
(ArchdeaconGifford.)
Reconciliationwith God
W. Jay.
I. THE BELIEVER'S RECONCILIATION.
1. The previous characterofthe partakers of this benefit; they "were enemies
to God." But it is no easything to induce men to acknowledgethis. They may
indeed acknowledgethat they have some imperfections and infirmities; but
they cannot be persuaded that they are "enemies to God."
2. This inestimable boon itself. There are but few who do not know the value
of reconciliation. Who has not tastedthe bitterness of estrangement? Who has
not enjoyed the deliciousness ofrenewedfriendship? How delicious is national
peace, domestic peace,ecclesiasticalpeace. Butthe blessing of reconciliation

must be judged of by the Being whom we have offended and provoked. Who
knoweththe powerof His anger? And oh, to know that we are one with God
again!Why, then, trials have no curse, death no sting, and all things work
togetherfor good.
3. The reconciliationis perfect and perpetual. A breach may be so far made
up as to exclude hostility. Absalom was allowedto live three years in
Jerusalemwithout seeing the king's face. There may be an admission of
civilities and even generalintercourse, where there may be no admission of
cordialness. Buthow is it here? (Romans 8:35-39).
4. The medium of it. "The death of His Son." We escape, but He suffered.
There are some who deny the vicariousnessofthe sufferings of Christ. But
upon their principles it seems hard to accountfor His sufferings at all.
According to these, He died not for others' sins, and we know He could not for
His own; so upon this ground He suffered in every respectas innocent; and if
this were true, we may wellask, Is there unrighteousness with God? God
forbid. Why is He thus making Him to be sin for us who knew no sin? Why, if
our tears, or repentance, or alms could have made reconciliationwith God, He
never would have been pleasedto bruise His only begottenSon; and if in His
sacrifice Goddid nothing needlesslyor in vain, then there must have been a
propriety, a necessityin the greattransaction. So the apostle affirms, "It
became Him to make the Captain of our salvationperfect through
sufferings." Thus your reconciliationis made in a way that is as honourable to
God as it is safe to us. The just God appears a Saviour. Now, this blood of
sprinkling, which speakethbetterthings than the blood of Abel, having
spokento the justice of God, and satisfiedit, speaks to the conscienceofthe
sinner, and gives it quiet and peace. Thus have we boldness to enter into the
holiest of all by the blood of Christ.
II. THE BELIEVER'S SALVATION.

1. We are "savedby His life." But are we not savedwhen reconciled? No. The
one regards God, the other regards ourselves. Butdid not He exclaim when
He expired, "It is finished"? Yes; but what was finished? The work of
redemption, or the procuring of the thing; not the work of salvation, or the
applying of the thing. The case is this. We were guilty, and by the death of
God's Son expiation was made for our offences. He put away sin by the
sacrifice ofHimself, and thus removed every hindrance on God's side to our
return to Him. Yet we are not actually savedtill we receive Christ, and are
found in Him. Indeed, as to the commencementof the work, and the certainty
of the issue, Christians are said to be saved already. "By grace are ye saved
through faith." But as to the actualconsummation, they are not savedtill
death is swallowedup in victory. This work of salvation is a gradual work
carried on through the whole of the Christian's life on earth. We go from
strength to strength, and in the Divine image we are "renewedday by day."
2. How this salvation is achieved. By His life; His mediatorial life; that life in
which He is now living in our nature in heaven. This is what He referred to
when He said, "BecauseI live ye shall live also." Had He not risen, our hopes
would have perished in the same grave. "But we are begottenagainto a lively
hope by the resurrectionof Jesus Christ from the dead." Everything that
concerns our salvationis now to be viewedin connectionwith His life. He is
now making intercessionforus. He is a living Saviour, and as such He
receivedthe whole dispensationof the Spirit for men (Ephesians 4:8, etc.;Acts
2:33). It is as a living Saviour, "it hath pleasedthe Father that in Him should
all fulness dwell, and out of His fulness have all we receivedgrace forgrace."
3. From hence you should learn to dwell more upon the present life of Christ.
Christians love to hear of Christ's death. But it would be in vain to view Him
as the crucified One, unless we could view Him as the glorified One. Here is
the ground of our highest triumph (Romans 8:34).

III. THEIR CONFIRMATION;derived from an inference drawn from one to
the other. "Forif...much more." Observe the conclusivenessofthe inference.
What can be more natural than for us to argue from the past to the future;
from what has been done to what may be; to feel the remembrance of one
favour encouraging ourhope of another, especiallywhen we argue from the
greaterto the less;as Romans 8:32 does? It was wonderful that God should
have provided an ark for the saving of Noahand his house;but it was not
wonderful, after He had provided it, that He should not suffer him to sink and
go to the bottom. It is wonderful that God should have given us exceeding
greatand precious promises;but it is not wonderful, after He had given them,
that He should fulfil the same. It is wonderful, Christians, that He should have
begun a good work in you; but having begun it, it is not wonderful that He
should perform it until the day of Jesus Christ.
(W. Jay.)
Reconciliationwith God an earnestof complete salvation
D. Logan.
I. MORE IMMEDIATELYIN REFERENCE TO GOD. Reconciliationis the
restoring to a state of friendship parties Who had been at variance with each
other. The parties presented by the apostle in the passagebefore us being God
and man — God being necessarilythe justly-offended party, it belongedto
guilty, rebellious man to reconcile himself to God. But wherewithalcould man
thus come before God? What man, however, could never have solved, God
hath both unravelled and removed. "He was in Christ reconciling the world to
Himself; not imputing to men their trespasses."He so far reconciledHimself
to man, when He devisedthe plan whereby He could continue the just God,
whilst the justifier of the ungodly who believe on Jesus. And He so far
reconciledHimself to man, when He gave and continues with man, the
ministry of reconciliation. Now the reasoning of the apostle, as bearing on this

view of the case, is shortly this — hath God out of absolutely spontaneous
loving kindness thought compassionatelyonman in his low and lostestate —
hath He exerted His infinite wisdom in devising a scheme whereby "in the
riches of His grace through Christ, He hath even abounded towards man in all
wisdom and prudence" — hath the characterof the Divine holiness been
signally vindicated, and the claims of infinite justice and unimpeachable truth
satisfied— hath the almighty power of God been put forth in raising up
Christ from the dead — hath the Divine machinery, the pattern of things in
the heavens, not only been constructedand perfected, but ready at the bidding
of the greatArtificer to begin the work of mercy and of love — when lo! the
hand of the Divine Artificer, ready to touch the life-giving apparatus is
suspended — producing the silence of ungratified desire in heaven, of
disappointment on earth, of joy in hell. And, would such a part be worthy of
the greatGod to act? Would it be consistentwith the all-perfectcharacterof
Jehovah? Could the wisdom which devised and consummated the scheme, rest
satisfiedtill its excellence wasdeveloped in its glorious effects?
II. THE CONTRAST IMPLIED BETWEEN THE EFFICACYAND POWER
OF THE LIFE AND THE DEATH OF CHRIST. "Much more being
reconciled, we shall be savedby His life." Now, although the death of Christ is
not here specificallymentioned, yet it is directly referred to, and a contrast
stated, though tacitly, betweenHis death and His life. How was it that God
was reconciledto man, and man to God? It was by the death of His Son. Now,
if such effects are ascribedto, and naturally flow from the death of Christ,
much more may we look for, and naturally expectconsequences, evenif
possible surpassing these, springing from His life. It is not so much His
mediatorial life, as affording opportunities for the fruits of His death to
appear, and hereby manifesting its incalculable efficacy;as by the
transference, as it were, of what gave worth and efficacyin the death, to the
activity and energyin the life. And what was it which rendered the death or
sacrifice ofChrist infinitely meritorious? It was not that He was a man, or
even a perfect man, but that He was the God-man. Oh, what encouragement,
and what a firm ground of confidence does the apostle's reasoning in this view
of the case affordto the genuine believer in the name of Christ! Transferthe
infinite worth of character, as giving value and efficacyto the death of Christ

— transfuse all this into His mediatorial life, and what vitality and power
concentrate not only here; but how are all these pledged as a guarantee that
the foundation which was laid in the death will be rearedinto a glorious
edifice by the life of Christ. If His death effectedso much, much more rather
will His life more than perfect all.
III. THE THIRD STEP IN THE PROCESSOF THE APOSTLE'S
REASONING REFERSMORE IMMEDIATELYTO MAN, and carries with
it into the bosom of the genuine believer the most irresistible evidence of its
truth and power. Having become the subject of this reconciliation, he is
conscious to himself that a thorough change hath passedupon his state and
characteras in the sight of God. Lately he was dead whilst he lived; but now
"hath he been quickenedto newness oflife," and "is alive unto God, through
Jesus Christ." Originally his inner man was a spiritual chaos, without form
and void; but now he is createdanew in Christ Jesus. "Anew heart has been
given him, and a new spirit put within him." Lately his mind, being carnal,
was enmity againstGod, but this enmity is now transfused into friendship.
Once he loved sin, and derived his chief enjoyment from the ways of it; but
now he is a lover of God, and God's law is his delight. Now, observe how
forcibly to the experiencedChristian the conclusionis which the apostle draws
in the text — "much more being reconciled, we shall be savedby Christ's
life." What hath been already wrought in the heart of the believer is an
earnestand a pledge of what God will continue to do, and delight in doing.
Hath He changedrebellion into loyalty, He will never fail to reward with the
smiles of His approval the acts of loyalty cheerfully and submissively
rendered. Hath He changedenmity into affection, He will never cease to draw
forth renewedand more ardent expressions ofthis heaven-born love. In short,
if our heavenly Father came graciouslynearwhen we were repulsive, He will
never leave us now that He hath rendered us attractive.
(D. Logan.)

Reconciledand saved
T. Guthrie, D. D.
1. Among the ten thousand plants that clothe the naked world, none are found
where the executionfalls short of the design. Nor among the countless tribes
of animals does God, in any case, appearto have begun a work and stoppedin
the middle. He never made an unfinished flower or insect;and it were strange
if He should make an unfinished saint.
2. "Wherefore hastThou made all men in vain?" "I saw the prosperity of the
wicked...VerilyI have cleansedmy heart in vain, and washedmy hands in
innocency. For all day long have I been plagued." These plaints prove that
Providence is not so easilyread as nature. But that is because Providence is
not, like creation, a finished work. Take a man to a house when the architect
is in the middle of his plan, what is perfect order to the architect, to the other
will be confusion; and so stands man amid that vast scheme of Providence
which God began six thousand years ago, and may not finish for as many
thousand years to come. Raisedto the throne of Egypt, Josephsaw why God
had permitted him to be soldinto slavery and castinto prison. And raisedto
heaven, the saint, now that God's works ofProvidence stand before him in all
their completeness,shalltake his harp, and sing, "Justand true are Thy ways,
Thou King of Saints."
3. Now, God's work in grace forms no exceptionto His works in nature and in
Providence. A man designs a great literary work, and he dies; or throwing it
aside for something else, he leaves the world but a fragment of it. The studio
of the painter has unfinished pictures; our streets have unfinished houses;and
man has many a plan lodgedin his busy brain that he never or but partly
executes. Butwhere God begins a goodwork He carries it on to the day of the
Lord Jesus. Consider —
I. OUR STATE BY NATURE — We are the enemies of God.

1. Some things we are to believe on the simple authority of God's Word. There
are others, again, in which, "as face answerethto face in water," so the state
of our hearts answerethto the statements of God's Word; and such is the case
with Paul's saying, "The carnalmind is enmity againstGod." For was there
ever a savedman who did not feel when he was converted that he was
conquered? This enmity does not lie in bad habits, education, or other such
circumstances. It is not like a cold which anyone may take, but a consumption
which is constitutionaland hereditary; and what are all these sins and crimes
which the apostle describes as works ofthe flesh (Galatians 5:19); but, like the
flushed cheek, languid eye, and bounding pulse of fever, the symptoms of an
enmity that lies lurking in every heart? The temptations that callout the
enmity no more create it than the showers and sunshine create the deadly
hemlock which has its seedin the soil.
2. Noris this all. Consumption, fell and deadly as it is, usually attacks but one
organ. The constitution may be otherwise sound. The bestthings, indeed, have
their defects — there are spots in the sun; there is more or less of alloy in all
gold; and weeds deform the fairestgardens. But whenever circumstances
occurto call it out, this enmity affects the whole man; so that he is as much
under its influence as every sail, yard, mast, and timber of a ship are under
the government of her helm. True, that does not always appear; but no more
does the fire that sleeps in the cold flint, until there be a collisionwith steel.
The carnalmind not only has, but is, enmity againstGod. Enmity is of its very
nature, as it is of the nature of grass to be green, or sugar to be sweet, or
vinegar to be sour. If it were not so, man would not need to be born againto
get a new heart; like a watch that had but started a jewel, or lost the tooth of a
wheel, it were enough to be repaired without being renewed.
3. What a proof of this we have in the treatment of Christ by man. Fancya
drowning man putting forth his dying strength to wound the hand stretched
out to save him! I would hold any man my enemy that would kill my son; and

if men by nature were not God's enemies, why did they kill His Son? why do
they still rejectHim?
II. THE RECONCILIATION. The time has come when Jacobmust face an
angry brother. He had takencruel advantage ofEsau's necessitiesand
ungodliness, to possesshimself of the birthright and the blessing. He had to
settle the accountwith his brother now; and the prospect, as well it might,
filled him with alarm. Busy, guilty, fancy conjures up a dreadful retribution.
What shall he do? Fight? It is vain to think of that. Flee? Encumbered with
wives and little ones, it is vain to think of fleeing. One refuge is still open to
him! He betakes himselfto prayer; wrestling with God till the break of day. I
have seenthe sun set on a troubled sea where the billows burst in white foam
on rocky headlands, and roared in thunders on the beach;and tomorrow the
same sun seton the same sea, smoothas a glassymirror. A change as great,
and in as short a time, has passedon the soul of Jacob. Yesternightwas spent
in an agonyof prayer; and this night he lays his head in sweetpeace onits
pillow. The long estrangedbrothers have embraced and buried in one grave
Esau's wrongs and Jacob's crimes — being enemies, they were reconciled.
Blessedchange to Jacob;and yet but a faint image of our reconciliationto
God! What is that? what does it imply? what blessings does it bring? We shall
never know fully till we get to heaven; "for eye hath not seen," etc. But this,
meanwhile, we know, reconciliationis sin pardoned; death discrowned;peace
of conscience;a sense of Divine love; a sight of coming glory.
III. THE MEANS OF RECONCILIATION. A man lying under sentence of
death has sent off a petition for mercy, and waits the answerin anxious
suspense. One day his ear catches rapid steps approachhis door — they stop
there. The chain is dropped; the bolts are drawn; a messengerenters with his
fate; the sovereignpities the criminal, but cannot pardon the crime. His hopes
dashed to the ground, he gives himself up for lost. And now the messenger
draws near, and tells him that if the king's son would change places with him
and die in his room, that would satisfy justice, and sethim free. Drowning

men will catchat straws;not he at that. The king give up his son! If there is no
hope but that, there is no hope at all! Now fancy, if you can, his astonishment,
sinking to incredulity, and then rising into a paroxysm of joy, when the
messengersays, Iam the king's son; it is my own wish, and my father's will
that I should die for you; take you the pardon, and give me the fetters. In me
shall the crime be punished; in you shall the criminal be saved. Such love
never was shown by man; only by God. Did David, when he consideredthe
heavens the work of God's fingers, exclaim, What is man that Thou art
mindful of him? How much more may God's people break out into
expressions ofadoring wonder, when they stand beneath the Cross.
IV. RECONCILED BYTHE DEATH OF CHRIST, HIS PEOPLE ARE
SAVED BY HIS LIFE. Suppose that our Lord, having satisfiedDivine justice,
had left in the grave a body which He needs no more, and returned to the
bosom of His Father, still the Son of God, but no longeralso the Sonof Man,
His death had been in vain. There was the medicine, but where was the
physician to administer it? When we die our work is done. Not so with Christ.
He had a greatwork to do after His death — a work foreshadowedon the day
of atonement in the temple. The high priest, having sacrificeda lamb, carries
its blood into the holy of holies; offering it before the mercy seat. By and by,
returning with the blood, he takes a bunch of hyssop, and sprinkles it in red
showers onthe people. Now are they ceremoniallycleanbefore the Lord; and
so David, with his eyes no doubt on better blood, prays, Sprinkle me with
hyssop and I shall be clean;washme and I shall be whiter than the snow.
Even so, Jesus rises from yonder grave and ascends to yonder throne, that He
may apply to His people the benefits of His redemption. He lives to provide for
our wants and to advocate our cause;so that our life is as much dependent on
His as that of the branches on the tree, or the body's various members on the
life of their heart and head. BecauseHe liveth we live also. We attachlittle
value to what costs us little. Of all men they are the most careful of their
money who have earned it by the hardest labour; they guard their liberties
most jealouslyWho have bought them at the greatestprice. The great price at
which Christ purchased His people is the great security for their safety.

(T. Guthrie, D. D.)
Double assurance
F. W. Brown.
How anxious the apostle was in all his letters to convince believers in Christ
that their position was absolutelysecure. The text suggeststhe following train
of thought.
I. THE SAD STATE INTO WHICH SIN HAS DEGRADED MAN. "We were
enemies." Notsimply godless and careless, but rebels againstGod. Hence the
heinousness ofsin. The carnal mind is enmity againstthe holiest and best of
Beings, and implies alienation, guilt, condemnation, and if persistedin —
death.
II. THE HAPPY CONDITION INTO WHICH GRACE ELEVATES MAN.
"Reconciledto God."
1. The exhibition of Divine love, in the sacrifice ofCalvary, draws men to God,
because there is proclaimed how deep, sincere, and pitiful He is, againstwhom
sinners have revolted; how ready He is to forgive and save.
2. To be reconciledto God is not only to be pardoned, but to be admitted into
fellowship with Him; to be in harmony with His will and purposes;to
acquiesce in the dispensations of Providence.
3. What honour in such a state of oneness with the Almighty. Reconciledto
Him we —

(1)Walk with Him.
(2)Talk to Him and He to us.
(3)Work with and for Him.
(4)Become like Him.
(5)Become preparedto be foreverwith Him.
III. THE DIVINE MEANS BY WHICH THAT GREAT CHANGE IS
EFFECTED."Bythe death of His Son." The voices of nature call us to
grateful acknowledgmentof the greatand goodCreator;but the loudestand
sweetesttones come from Calvary. By the death of God's dear Son, we see —
1. The exceeding sinfulness of sin.
2. The ineffable love of God. Not that He loved His friends, but His foes.
3. The substitutionary characterofthe Redeemer's offering.
IV. THE IMMOVABLE BASIS UPON WHICH WE MAY REST OUR
HOPE OF COMPLETE SALVATION. "Much more, being reconciled, we

shall be saved by His life." The death of Christ was not merely to save us from
the consequencesofsin, but from the love and practice of it. The love of Christ
was seenin His life as well as in His death; and we are savedfrom sin by —
1. His exemplary earthly life. We may attain to the highestlife by imitating
Him, and in proportion as we become like Him do we please God.
2. His exalted heavenly life. He lives to see the purposes of redemption
fulfilled, to dispense the gifts His atoning death procured. No wonder the
apostle stakedall on the resurrectionof Christ. If we cannotlook up to a risen
and reigning Redeemer, then our preaching and faith are vain, we are yet in
our sins.
(F. W. Brown.)
A double contrast, and an argument drawn therefrom
W. Harris.
I. Contrastedconditions IN THE HISTORYOF THOSE WHO WERE NOW
CHRISTIANS.
1. "We were enemies." Some had answeredto the description given in chap. 1,
others had doubtless been more virtuous heathen, or, like Paul, blameless as
touching the righteousness ofthe Jewishlaw; but the description "enemies,"
is applied to all (Romans 8:7). "We were reconciledto God." Reconciliation
may be mutual, or only one party may need to be influenced by its power. The
latter is the case here;we are the only parties needing to be reconciled(see 2
Corinthians 5:18). This is effectedby Christ's death, as the manifestation of
the love of God.

II. Contrastedconditions IN THE HISTORY OF CHRIST.
1. His death. Death is a time of captivity, therefore of weakness. Christ's death
was surrounded by circumstances ofsorrow and shame.
2. His life. The life which followedHis death, when He led captivity captive,
when sorrow was exchangedfor the "joy set before Him," and the Cross for
the throne.
III. THE ARGUMENT drawn from this double contrast. If God's Son by
death could reconcile His enemies, how much more by His life will He
complete and perfect their salvation, now that they are His friends. If in
weakness He could accomplishthe greater, how much more in strength can
He insure the less. If by imprisonment in the tomb He could give us the liberty
of the sons of God, how much more can and will He now sustain us in that
freedom.
(W. Harris.)
Converting mercy a pledge of preserving grace
E. Cooper.
I. THE POSITION HERE ASSUMED. Note —
1. The change which Christians have undergone. This change has been
effected. Let us separatelyadvert to these two particulars.(1)They were
enemies to God. This, indeed, is naturally the state of all men. "Being by
nature born in sin, they are children of wrath." It is not, however, by
imputation only, but also by wickedworks. Theydislike His holiness, His law,
His service. To dislike God, who is goodness;to hate His service, which is

happiness; to have lost His favour, which is better than life; to be exposedto
His wrath, which is a consuming fire; who canconceive the real wretchedness
of such a state!(2) Such was once the state of those who are now real
Christians. But it is their state no longer.(a)They are now "reconciledto
God." His wrath is turned awayfrom them. They are brought into a state of
peace and friendship with God.(b) Their nature has undergone a most
wonderful alteration. They are become new creatures in principle and
practice. They now love God and find pleasure in His ways. From enemies
they have been made friends; from rebels, children; from vesselsofwrath,
monuments of grace and mercy.
2. The astonishing way in which this change has been effected.(1)By what
means? "By the death of His Son." It is plain that the whole benefit of this
reconciliationrests with man. God cannot be profited by it; but it was God
who brought it about. In His infinite mercy He projectedso greata blessing to
mankind. In His infinite wisdom He devised a plan for effecting it. And when,
according to this plan, it was expedient that His only-begottenSon should
suffer for sinners, He "sparedHim not, but delivered Him up for us all." He
delivered Him up as a sacrifice to justice.(2) Under what circumstances?
"When they were enemies." Previouslyto any disposition on their part, to any
sorrow felt, any contrition expressed, any desire of forgiveness manifested,
any petition for mercy offered, God planned their return to Him, and
provided the way.
II. THE INFERENCEDRAWN FROM IT. "Muchmore being reconciled,
they shall be saved by His life." True Christians in their reconciliationwith
God have, indeed, undergone a greatand a glorious change. But the work is
not yet complete. The great obstacle is removed. Their sins are pardoned and
their souls are renewed. But they are as yet renewedonly in part. The carnal
mind, though weakened, is not utterly subdued. Their greatadversary
constantly harassesthem; while the world assails them with all its formidable
weapons. Now the natural tendency of all these united obstaclesis to oppose

their progress;nay, to drive them back, and to leave them at lastto perish in
sin and wrath. Effectual provision is made for their security. He who died to
reconcile them by His blood, now liveth to preserve them by His power.
Observe, then, the whole force of the inference in the text. Hath God done so
much for His people, and will He do no more? Certainly not. On the contrary,
if He has done the greaterwork for them, much more will He do the less. If He
pitied them when enemies, much more will He love them when friends.
(E. Cooper.)
The Christian encouragedto expect final salvation
JosephBenson.
Mankind, in all ages, have beenprone to extremes. If we reject the doctrine of
infallible perseverance, whichhas no foundation in Scripture, and has a
tendency to lull asleepin carnalsecurity, there is danger lestwe conceive that
the continuance and final salvationof God's people is a matter of uncertainty.
The consequenceis, that some, who might otherwise go on comfortably in the
ways of God, are enervated and castdown, while their dejectionand sorrow is
very discouraging to others. To offer a preventative I have chosenthis
passage, from which I would observe —
I. OF WHOM THE APOSTLE HERE SPEAKS. The contextshows he does
not speak ofmankind in general — or of mere nominal Christians — but of
those who have obtained peace with God through Christ.
II. THE STATE SUCH WERE IN WHEN THE GRACE OF GOD FOUND
THEM.
1. They were "without strength" (ver. 6), and without ability to recover
themselves;ignorant, and without ability to enlighten themselves;guilty,

depraved, and wretched, and without strength to expiate their guilt, change
their depraved nature, or remove their miseries.
2. But did they not deserve that God should help and save them? No; for they
were "ungodly" (ver. 6), devoid of the knowledge,fear, love, favour, image,
and enjoyment of God (Romans 3:10, 11).
3. They not only had no merit, but they had demerit, for they were "sinners"
(ver. 8).
4. Nay, they were "enemies" (ver. 10), to God's nature and attributes, to His
will, word, and ways, manifested by the carnalmind, their disobedience to, or
rebellion againstHis laws, their fretfulness and murmuring againstHis
dispensations.
III. WHAT GOD HAS ALREADY DONE FOR THEM. He has given His Son
(see vers. 6-8). And consider —
1. His dignity (John 1:1; Colossians1:13-17;Hebrews 1:2), and His dearness
to His Father, whom the Father gave to die.
2. The unworthiness of the persons for whom He suffered; how this
demonstrates God's love, as they were enemies, etc. He has justified them by
Christ's death, reconciledthem to Himself, and united their hearts in love to
Him. And this He has done on the most easycondition, viz., repentance and
faith.

IV. THE GROUND HEREBYLAID FOR HOPING THAT HE WILL DO
ALL THAT REMAINS TO BE DONE. "We shallbe saved by His life" —
that is, sanctifiedand glorified. The solidity of our hope in this respectwill
appear from three particulars.
1. From what He has done already. The incarnation, life, sufferings, death,
resurrection, etc., of God's Son, have afforded much greaterdisplays of Divine
wisdom, power, and love, than any other that canpossibly be made. To save
the lost, to reconcile the enemy, to heal the sick, to raise the dead, were greater
and more difficult than to guard the found, to preserve the friendly, to keepin
health the restored, to sustain the life of the quickenedand revived, and to
save to the uttermost.
2. From the situation of the person from whom this remaining goodis to be
done. If not less weak,unworthy, and guilty than they were before, yet they
are better disposed, and less opposedto the work to be done in them and for
them. Therefore there is less obstructionin the way.
3. From the nature of the means employed to do it. If, when enemies, we were
reconciledby the death of God's Son, much easieris it that when made His
friends we should be preserved and saved to the uttermost by His life. For life
is more powerful than death; especiallylife after death; life for evermore.
(JosephBenson.)
Conflict prolonged unnecessarily
W. Baxendale.

The battle of New Orleans was fought after the treaty of peace had been
signed at Ghent, the news of which arrived soonafter. And this is what
conflict with God means — warfare continued when there is no longerany
occasionfor it.
(W. Baxendale.)
Salvationby Christ's life
R. Wardlaw, D. D.
1. The resurrection and life of Jesus are the sure pledge of the resurrection
and life of all His people.
2. Christ. in His present life at God's right hand, is invested with "powerto
give eternallife to as many as the Fatherhath given Him."
3. Jesus is employed in interceding for His people: and the evidence of God's
full satisfactionin the finished work of His Son, afforded by His rising to life
from the grave, gives us the most assuredconfidence that He never pleads in
vain, that the Father hearethHim always.
4. All the arrangements of providence are in His hands. He not only exercises
a generalsuperintendence of the affairs of the world for the advancementand
final triumph of His spiritual kingdom; there is a minuter care — a care
which extends to eachparticular individual of His subjects in his passage
through life.
5. By the powerwhich is committed to Him in His mediatorial life, He will
perfect the salvationof His people, by raising them at last from the grave. He
is "Lord of the dead." Their spirits are with Him. Their bodies, though for a
time left under the power of the lastenemy, are still His. He will "redeem

them from death, He will ransom them from the powerof the grave." He
ransomed them by price on earth: He will redeem them by power in heaven.
(R. Wardlaw, D. D.)
The salvationof believers carried on by the life of Christ in heaven
J. Leifchild, D. D.
I. THE LIFE OF CHRIST.
1. Its present sphere —
(1)In the glory which He had with the Father before the world was.
(2)At the Father's right hand of power.
2. Its present occupation.
(1)He ever liveth to make intercession.
(2)All power in heaven and earth which has been given Him He employs.
(a)To serve His friends.
(b)To extend His dominion.

II. HOW WE ARE SAVED BY THIS LIFE. He —
1. Perpetuates the justification, and liberty of accessto God, procured by Him
for us, when we first believed on Him.
2. Frustrates the attempts of our adversaries to injure us.
3. Replenishes us with grace for the furtherance of our sanctificationin the
use of the appointed means.
4. Revives us with Divine support and consolationin seasonsofextremity.
(J. Leifchild, D. D.)
The genuine Christian
D. Thomas, D. D.
I. IS THE SUBJECT OF A GREAT MORAL CHANGE IN HIS RELATION
TO GOD. All were once "enemies to God." The language presents to us two
facts —
1. The most terrible condition in which it is possible to conceive a moral
creature. "Enemies to God." The fact that men are not conscious ofthis is no
proof that it does not exist. Emotion often settles downinto a principle of
actiontoo regular to become a matter of consciousness.The father's love,
which in its first stage was a warm emotion, in the course ofyears becomes a

principle of action, that rules the life and explains the conduct; and thought
concentratedon the object, can at any time bring up this emotion.
1. There are facts which indicate a man's state of mind towards another. If,
e.g., I find a man —
(1)Habitually acting contrary to my well-knownwishes.
(2)Habitually ignoring and shunning those who are my avowedfriends.
(3)Associating with my determined opponents, he proves himself my enemy in
eachcase. In such ways as these, sinful men demonstrate their enmity to God,
whateverthey may say.
2. But what a state is this to be in!
(1)How ungrounded! "They hated Me without a cause."
(2)How guilty! hating the infinitely Righteous and the infinitely Good.
(3)How mad! a worm raising its head againstthe thunders of the universe.
"Hastthou an arm like God?" etc.
2. A suggestionwhich serves to correcta theologicalerror — that God was an
enemy whose love had to be purchased, whereas it is quite the other way.

II. HAS BEEN THUS CHANGED BY MEANS OF THE DEATH OF
CHRIST. We were "reconciledto God by the death of His Son." How is
enmity to be destroyed? There is only one way in which from the constitution
of mind it is possible — by love. This God does by the death of Christ, which is
—
1. The grandest effectof God's love. The universe is an effect of His love, but
this is the grandest.
2. The mightiest demonstration of God's love. It is impossible for the human
mind to conceive of anything more convincing. All arguments and facts
bearing on this subject seemto concentrate in this. This is the greatfocal and
ultimate exhaustive argument.
3. The specialorganof God's love. The Cross is the greatinstrument of His
Spirit, in convincing, converting, justifying, and sanctifying sinners. It is that
by "which the world is crucified unto us," etc.
III. THAT HE HAS BEEN THUS CHANGED BY CHRIST'S DEATH IS AN
INVINCIBLE ARGUMENT THAT HIS SALVATION WILL BE
COMPLETED. "Muchmore." The following thoughts may develop the force
of Paul's a fortiori reasoning.
1. The most difficult part of the work has already been accomplished. Any
powermay destroy an enemy, but it requires the highest powerto destroy
enmity. The reconcileror peacemakeris the divinest characterin the
universe. This work has been done; what remains to be done is the
development of this new affection.

2. This most difficult part of the work has been accomplished —(1) When you
were in the most repulsive condition. Enemies repel us from acts of kindness.
"Vengeancefor enemies," says corrupthuman nature. "Scarcelyfora
righteous man will one," etc.(2)By a dying Saviour; the remaining and easier
part of the work, now we are in a more pleasing position, is accomplishedby a
living Saviour.
(D. Thomas, D. D.)
COMMENTARIES
Ellicott's Commentary for English Readers
(10) The interval that separates the state of enmity from the state of
reconciliationis a large one, that which separates the state of reconciliation
from the state of salvationa small one. And yet there is a difference.
Reconciliationis the initial act; the removal of the load of guilt, justification.
Salvationis the end of the Christian career, and of the process of
sanctification. Justificationis regardedas being specially due to the death of
Christ. Sanctificationis brought about rather by His continued agencyas the
risen and exalted Saviour. The relations in which the risen Saviour still stands
to the individual Christian are more fully workedout in Romans 6:4 et seq.;
Romans 8:34; 1Corinthians 15:22 et seq.; 2Corinthians 4:10-11;Philippians
3:10.
Matthew Henry's Concise Commentary

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 carnalmind is not
only an enemy to God, but enmity itself, chap. 8:7; Col 1:21. But God
designedto deliver from sin, and to work a greatchange. 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 wellbe the employment of eternity to
adore and wonder at it. Again; what idea had the apostle when he supposed
the case ofsome 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 releasedtherefrom? But from what are
believers in Christ releasedby 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
powerof 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 salvationin the love of God through
Christ, the apostle declaredthat believers not only rejoicedin 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.
Barnes'Notes on the Bible
For if - The idea in this verse is simply a repetition and enlargement of that in
Romans 5:9. The apostle dwells on the thought, and places it in a new light,
furnishing thus a strong confirmation of his position.

When we were enemies - The work was undertakenwhile we were enemies.
From being enemies we were changedto friends by that work. Thus, it was
commencedby God; its foundation was laid while we were still hostile to it; it
evinced, therefore, a determined purpose on the part of Godto perform it;
and he has thus given a pledge that it shall be perfected.
We were reconciled- Note, Matthew 5:24. We are brought to an agreement;
to a state of friendship and union. We became his friends, laid aside our
opposition, and embraced him as our friend and portion. To effectthis is the
greatdesign of the plan of salvation;2 Corinthians 5:1-20; Colossians 1:21;
Ephesians 2:16. It means that there were obstaclesexisting on both sides to a
reconciliation;and that these have been removed by the death of Christ; and
that a union has thus been effected. This has been done in removing the
obstacles onthe part of God - by maintaining the honor of his Law; showing
his hatred of sin; upholding his justice, and maintaining his truth, at the same
time that he pardons; Note, Romans 3:26. And on the part of man, by
removing his unwillingness to be reconciled;by subduing, changing, and
sanctifying his heart; by overcoming his hatred of God, and of his Law; and
bringing him into submission to the government of God. So that the Christian
is in fact reconciledto God; he is his friend; he is pleasedwith his Law, his
character, and his plan of salvation. And all this has been accomplishedby the
sacrifice ofthe Lord Jesus as an offering in our place.
Much more - It is much more to be expected;there are still stronger and more
striking considerations to show it.
By his life - We were reconciledby his death. Deathmay include possibly his
low, humble, and suffering condition. Deathhas the appearance ofgreat
feebleness;the death of Christ had the appearance ofthe defeat of his plans.
His enemies triumphed and rejoicedover him on the cross, andin the tomb.
Yet the effectof this feeble, low, and humiliating state was to reconcile us to

God. If in this state, when humble, despised, dying, dead, he had powerto
accomplishso greata work as to reconcile us to God, how much more may we
expectthat he will be able to keepus now that he is a living, exalted, and
triumphant Redeemer. If his fainting powers in dying were such as to
reconcile us, how much more shall his full, vigorous powers as an exalted
Redeemer, be sufficient to keepand save us. This argument is but an
expansion of what the Saviour himself said; John 14:19, "BecauseI live, ye
shall live also."
Jamieson-Fausset-BrownBible Commentary
10. For if, when we were enemies, we were reconciledto God by the death of
his Son, much more, being now—"having now been"
reconciled, we shall be savedby his life—that is "If that part of the Saviour's
work which costHim His blood, and which had to be wrought for persons
incapable of the leastsympathy either with His love or His labors in their
behalf—evenour 'justification,' our 'reconciliation'—is alreadycompleted;
how much more will He do all that remains to be done, since He has it to do,
not by death agonies any more, but in untroubled 'life,' and no longer for
enemies, but for friends—from whom, at every stage ofit, He receives the
grateful response ofredeemed and adoring souls?" To be "savedfrom wrath
through Him," denotes here the whole work of Christ towards believers, from
the moment of justification, when the wrath of God is turned awayfrom them,
till the Judge on the great white throne shall discharge that wrath upon them
that "obeynot the Gospelof our Lord Jesus Christ";and that work may all
be summed up in "keeping them from falling, and presenting them faultless
before the presence ofHis glory with exceeding joy" (Jude 24): thus are they
"savedfrom wrath through Him."
Matthew Poole's Commentary

We were reconciledto God; put into a capacityof reconciliation, God being
by Christ’s death made reconcilable, andalso actually reconciled, when we
believe, through the merits of the death of Christ.
We shall be savedby his life; i.e. by the resurrection to life. Salvationis
ascribedto the resurrectionand life of Christ, because he thereby doth perfect
our salvation, he ever living to make intercessionforus, Hebrews 12:25; and
because by his resurrectionand life we shall be raised to eternallife at that
day.
Gill's Exposition of the Entire Bible
For if when we were enemies,.... Forthe further illustration of the love of God
expressedto sinners, by the death of his Son, the state and condition God's
electwere in when Christ died for them is takennotice of; they "were
enemies";to God, to his being, perfections, purposes, and providences; to
Christ, to his person, offices, grace, andrighteousness;to the Spirit, the things
of the Spirit, and his divine operations and influences; to the people of God,
and to the Gospeland ordinances of Christ; which enmity is deeply rootedin
their minds, is causeless, andundeserved, and is implacable, and
irreconcileable without the power and grace ofGod; which grace ofGod is
wonderfully displayed in the reconciliationof such persons,
by the death of his Son. Reconciliationimplies a former state of friendship, a
breach of that friendship, and a making of it up again; which no ways
contradicts the everlasting and unchangeable love of God to his people; for
this is not a reconciliationof God to them, but of them to God:
we were reconciledto God; not God to us; and this reconciliationis for their
sins, an atonement for them, rather than of their persons;which being done,
their persons are reconciled, notto the love, grace, andmercy of God, or to his
affections, in which they always had a share, but to the justice of God injured
and offended by their sins; and so both justice and holiness on one side, and
love, grace, and mercy on the other, are reconciledtogether, in the business of

their salvation; which is brought about by the sufferings and death of Christ:
this expressesthe wonderful love of God, since this reconciliationarises purely
from himself; the scheme of it is of his owncontriving; he, whose justice was
affronted, and whose law was broken, took the first step towards it, and
conducted the whole affair; and which was effectedat the expense of the blood
and life of his own Son, and that for persons who were enemies to them both.
In consequence ofthis, another reconciliationof them is made by the Spirit of
God in regenerations, ofwhich notice is takenin this passage:
much more being reconciled:to God, as a sovereignGod, in his decrees, in his
providences, and in the method of salvation by his Son; to Christ, to the way
of salvationby him, so as to submit both to his righteousnessfor justification,
and to the sceptre ofhis kingdom, to be ruled and governed by it; to the
Spirit, so as to be led by him, to walk after him, and to depend upon him for
the carrying on, and finishing the goodwork of grace begunin them; to the
people of God, so as to love them, and delight in their company; and to the
Gospeland ordinances, so as highly to value them, long after them, and take
pleasure in them. Now from both these reconciliations is inferred the sure and
certain salvationof persons so reconciled:
we shall be savedby his life; by the life of Christ, and which designs not so
much his life as God; or his living in the hearts of his people by faith; though
neither of them are to be excluded; but his life, as man, and that not either his
private or public life, as man here on earth, though this has an influence upon,
and a concernin the business of salvation;but more especiallyhere is meant
the interceding life of Christ in heaven, where he lives, and everlives to make
intercessionfor his people, and to see the salvation he has obtained by his
death applied unto them, and they put into the possessionof it.
Geneva Study Bible

For if, when we were enemies, we were reconciledto God by the death of his
Son, much more, being reconciled, we shall be savedby his life.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Romans 5:10. More specialdevelopment (γάρ, namely) of Romans 5:9.
ἐχθροί]namely, of God, as is clearfrom κατηλλ. τῷ Θεῷ. But it is not to be
takenin an active sense (hostile to God, as by Rückert, Baur, Reithmayr, van
Hengel, Mehring, Ritschl in the Jahrb. f. Deutsche Theol. 1863, p. 515 f.;
Weber, vom Zorne Gottes, p. 293, and others); for Christ’s death did not
remove the enmity of men againstGod, but, as that which procured their
pardon on the part of God, it did awaywith the enmity of God against men,
and thereupon the cessationofthe enmity of men towards God ensuedas the
moral consequence brought about by faith. And, with that active conception,
how could Paul properly have inferred his πολλῷ μᾶλλον κ.τ.λ[1217], since in
point of fact the certainty of the (σωθησόμεθα is basedon our standing in
friendship (grace)with God, and not on our being friendly towards God?
Hence the passive explanation alone is correct(Calvin and others, including
Reiche, Fritzsche, Tholuck, Krehl, Baumgarten-Crusius, de Wette, Philippi,
Hofmann): enemies of God, i.e. those againstwhom the holy θεοσεχθρία, the
ὀργή of Godon accountof sin, is directed; θεοστυγεῖς, Romans 1:30;τέκνα
ὀργῆς, Ephesians 2:3. Comp Romans 11:28; and see on Colossians1:21;comp
Pfleiderer in Hilgenfeld’s Zeitschr. 1872, p. 182. This does not contradict the
ἀγάπη Θεοῦ praised in Romans 5:8 (as Rückertobjects), since the very
arrangement, which God made by the death of Jesus for abandoning His
enmity againstsinful men without detriment to His holiness, was the highest
proof of His love for us (not for our sins).
Consequently κατηλλάγημενand καταλλαγέντες must also be takennot
actively, but passively: reconciledwith God, so that He is no longerhostile
towards us, but has on the contrary, on accountof the death of His (beloved)

Son, abandoned His wrath againstus, and we, on the other hand, have become
partakers in His grace and favour; for the positive assertion(comp Romans
5:1 f.), which is applicable to all believing individuals (Romans 5:8), must not
be weakenedinto the negative and generalconception“that Christians have
not God againstthem” (Hofmann). See on Colossians1:21 and on 2
Corinthians 5:18. Tittmann’s distinction betweenδιαλλάττεινand
καταλλάττειν(see onMatthew 5:24) is as arbitrary as that of Mehring, who
makes the former denote the outward and the latter the inward reconciliation.
Against this view, comp also Philippi’s Glaubenslehre, II. 2, p. 270 ff.
ἐν τῇ ζωῇ αὐτοῦ]by His life; more precise specificationofthe import of διʼ
αὐτοῦ in Romans 5:9; therefore not “cum vitae ejus simus participes” (van
Hengel, comp Ewald). The death of Jesus effectedour reconciliation;ail the
less canHis exalted life leave our deliverance unfinished. The living Christ
cannot leave what His death effectedwithout final success.This howeveris
accomplishednot merely through His intercession, Romans 8:34 (Fritzsche,
Baumgarten-Crusius), but also through His whole working in His kingly office
for His believers up to the completionof His work and kingdom, 1
Corinthians 15:22 ff.
[1217].τ.λ. καὶ τὰ λοιπά.
Cambridge Bible for Schools andColleges
10. if] i.e. as. The hypothesis is also a fact.
enemies]Personalenemies;the proper force of the Gr. word. Cp. Colossians
1:21. See below on Romans 8:7.
reconciledto God] On “reconciliation,” seeonRomans 5:1. Here certainly the
idea of the conciliationof man’s will to God (as a result of the Propitiation

revealed)is suggested. Buteven here it is scarcelythe main idea. The
language, carefullyweighed, points more to God’s acceptanceofthe sinner
than to the sinner’s acceptanceofGod. For the case is put thus:—“When we
were enemies, God was gracious to us: much more (as to our apprehension)
will He be gracious to us still.” How was He gracious to us then? Surely by the
gift of justification (see Romans 5:9). As our Judge, He acquitted us; in other
words, He was reconciledto us, and adopted us. Therefore, as our reconciled
Father, He will surely be equally gracious to us still.—Throughthis context St
Paul has not yet come to the result of pardon on the will. When he here uses
the phrase “reconciledto God” it is evidently with main reference to the
removal of a judicial bar.—Absalom, for instance, was reconciledto David—
restoredto his filial position—only when David put aside his just wrath: till
this was done, no change of will in Absalom would be reconciliation.
by the death] As propitiation, with a view to justification; Romans 3:24-25.
being reconciled]He does not say “being friends;” which, as just stated, is not
yet the idea in point. The barrier of condemnation is takenaway;therefore à
fortiori the Judge, who is also the Father, will continue to us His love.
we shall be saved]See on Romans 5:9.
by his life] Lit. in His life. The “in” here is probably strictly appropriate: “in
His life” = “in Him who lives.” The justified are “in Christ Jesus” (Romans
8:1).—Cp. Colossians 3:4, where the reference to the final appearing of the
Saviour, (the appearing to judgment and salvation,) serves to explain this
passage. Q. d., “We shall be savedin the day of the Lord because He, who died
for us, everlives as our Life.”
Bengel's Gnomen

Romans 5:10. Εἰ, [since] if) Often εἰ, if, especiallyin this and the eighth
chapter of this epistle, does not so much denote the condition as strengthen the
conclusion.
Vincent's Word Studies
Enemies (ἐχθροὶ)
The word may be used either in an active sense, hating God, or passively,
hated of God. The context favors the latter sense;not, however, with the
conventionalmeaning of hated, denoting the revengeful, passionate feeling of
human enmity, but simply the essentialantagonismofthe divine nature to sin.
Neither the active nor the passive meaning needs to be pressed. The term
represents the mutual estrangementand opposition which must accompany
sin on man's part, and which requires reconciliation.
We were reconciledto God (καταλλάγημεντῷ Θεῷ)
The verb means primarily to exchange;and hence to change the relation of
hostile parties into a relation of peace;to reconcile. It is used of both mutual
and one-sidedenmity. In the former case, the context must show on which side
is the active enmity.
In the Christian sense, the change in the relation of God and man effected
through Christ. This involves, 1. A movement of Godtoward man with a view
to break down man's hostility, to commend God's love and holiness to him,
and to convince him of the enormity and the consequence ofsin. It is God who
initiates this movement in the person and work of Jesus Christ. See Romans
5:6, Romans 5:8; 2 Corinthians 5:18, 2 Corinthians 5:19; Ephesians 1:6; 1
John 4:19. Hence the passive form of the verb here: we were made subjects of
God's reconciling Acts 2. A corresponding movement on man's part toward
God; yielding to the appealof Christ's self-sacrificing love, laying aside his
enmity, renouncing his sin, and turning to God in faith and obedience. 3. A

consequentchange of characterin man; the covering, forgiving, cleansing of
his sin; a thorough revolution in all his dispositions and principles. 4. A
corresponding change of relation on God's part, that being removed which
alone rendered Him hostile to man, so that God can now receive Him into
fellowship and let loose upon him all His fatherly love and grace, 1 John 1:3, 1
John 1:7. Thus there is complete reconciliation. See, further, on Romans 3:25,
Romans 3:26.
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Romans 5:10 For if while we were enemies we were reconciledto God through
the death of His Son, much more, having been reconciled, we shall be savedby
His life. (NASB: Lockman)
Greek:ei garecthroi ontes (PAPMPN)katellagemen(1PAPI)to theo dia tou
thanatou tou huiou autou, pollo mallon katallagentes(APPMPN)
sothesometha (1PFPI)en te zoe autou
Amplified: Forif while we were enemies we were reconciledto God through
the death of His Son, it is much more [certain], now that we are reconciled,
that we shall be saved(daily delivered from sin’s dominion) through His
[resurrection] life. (Amplified Bible - Lockman)

NIV: For if, when we were God's enemies, we were reconciledto him through
the death of his Son, how much more, having been reconciled, shallwe be
savedthrough his life! (NIV - IBS)
NLT: For since we were restoredto friendship with God by the death of his
Son while we were still his enemies, we will certainly be delivered from eternal
punishment by his life. (NLT - Tyndale House)
Phillips: If, while we were his enemies, Christ reconciledus to God by dying
for us, surely now that we are reconciledwe may be perfectly certain of our
salvationthrough his living in us. (Phillips: Touchstone)
Wuest: Forthough, while being enemies, we were reconciledto God through
the death of His Son, much more, having been reconciled, we shall be savedby
the life He possesses.
Young's Literal: for if, being enemies, we have been reconciledto God
through the death of His Son, much more, having been reconciled, we shall be
savedin his life.
FOR IF (fulfilled condition = since) WHILE WE WERE ENEMIES WE
WERE (have been = passive = God's initiates and empowers)RECONCILED
TO GOD THROUGH THE DEATH OF HIS SON:ei gar ecthroiontes
(PAPMP N) katellagemen(1PAPI)to theo dia tou thanatou tou huiou autou :
Ro 8:7; 2Cor5:18,19,21;Col 1:20,21
Ro 5:11; 8:32; Lev 6:30; 2 Chr 29:24; Ezek 45:20;Da 9:24; Eph 2:16; Heb
2:17

Romans 5 Resources - Multiple Sermons and Commentaries
If you are ready for an edifying, challenging and encouraging word on
Romans 5:9-11, I highly recommend listening to Dr John Piper's sermon
Much More Shall We Be SavedBy His Life. In this message(note that you
will miss much of the impact of the message by only reading it...the
transcription is not verbatim, nor can you sense the passionin Piper's
presentation)Piper gives a wonderful illustration you can use to explain the
truth of this passageto your children. Do you wrestle with the issue of eternal
security? This sermon may be just what the doctorordered!
Paul's point here is that if when were enemies of God, Christ's death made it
possible for us to be reconciledto God, now that we are His children, Jesus
can "save" us day by day and eternally (some favor this latter emphasis)
through His power.
S Lewis Johnson asks...
What, then, is the resulting sense of the apostle's argument? Simply stated, it
is this: If He has done the most for us, giving us a crucified Saviorfor our
reconciliationwhen we were enemies, He surely will give us the least, save us
through to the end, now that we have become friends, reconciledto Him. Or,
surely if He has done the best for us, He will do the rest. As Sandayand
Headlam put it, "If the first intervention costthe death of His Son, the second
costs nothing, but follows naturally from the share which we have in His life."
They in their comment refer to the Pauline use of en in the last phrase of the
verse when they speak of "from the share which we have in His life." The
reference of the en may be to Ro 8:34 (note) and the intercessionofthe Son
for us now. It is surely not a reference to deliverance from the dominion of sin,
as some Bible teachers have thought. The salvationis defined by the statement
of verse nine; "savedfrom wrath." Paul is thinking of the deliverance of the
believer from the wrath and condemnation of sin, not from its dominion in the

believer's life, exceptinsofar as the latter follows from the former. The
argument, thus, is the ne plus ultra of the doctrine of the security of the
believer. If, when we were enemies. He reconciledus to Himself by giving His
Son as a penal, substitutionary sacrifice for sin, He will surely do that which is
less, now that we are friends, reconciled, deliver us from the wrath to come,
and especiallysince we now share in the life of our Representative through the
union consummated with Him. It is the kind of argument that cannot be
refuted. The logic is inescapable. The force of the argument for security is
made even strongerby the fact that it is one of the implicit kinds, one not seen
at first glance, suchas the one drawn from John 10:28 29. It is not so obvious,
but just as powerful....As the little Irish convert once said, "I often tremble on
the Rock, but the Rock nevertrembles under me."
For (1063)(gar)is a subordinating conjunction expressing cause or
Introduces an explanation. Gar serves as a marker of cause or reasonbetween
events. Learn to recognize terms of explanation and ask why is it there "for"
which will help you understand the flow of a given passage.
If (1487)(ei) is a first class conditionalmarker indicating that what follows is
a fulfilled condition. There is no doubt this is what we were!In other words if
really means "since we were enemies" (because before Christcame into our
life we were enemies)or “in view of the fact that when we were enemies" or
"if, enemies as we were".
Were (5607)(ontes = present tense participle masculine nominative singular
of eimí - 1510 = to be) means "being" and refers to one's existence but not the
beginning of that existence. The point is that our "existence"was that we were
continuously God's enemy. Some have used this verse to teach that, yes, sinful
men are indeed enemies of God, but He Himself is not our enemy. Yes, we are
opposing Him, but He is not opposing us. Yes, we have enmity towardHim,
but He has no enmity toward us. The fallaciouslyreasonthat Ro 5:10 flatly

states that we were God's enemies, but does not state that God was our enemy.
They say that after all God is a God of love not anger. How could a God of
love be angry? But they reasonincorrectly, for just looking at Romans we see
that God clearlyis a God of wrath Who continually reveals His wrath "from
heaven againstall ungodliness and unrighteousness ofmen" (Ro 1:18-note)
and has prepared "the day of wrath and revelationof (His) righteous
judgment" (Ro 2:5-note) for "those who are selfishly ambitious and do not
obey the truth, but obey unrighteousness" (Ro 2:8-note).
Paul gives a picture of this enemy mindset in Romans 8 writing that...
the mind seton (the tendency or inclination of the mind, its bent) the flesh
(flesh -- the evil dispositionopposedto God, unable to please Him) is hostile
(echthra = enmity, hatred) towardGod; for it does not (Greek = ouch =
absolutely does not) subject (hupotasso - present tense = as a way of life, as
their habitual practice)itself to the law of God, for it is not (Greek = ouch =
absolutely does not) even able (unregenerate men, unbelievers, do not have
either the inclination nor the power to submit their rebellious will to God - the
flesh is dead toward God - note the tense again is present which pictures this
as their continual state - they don't have the power because they don't have
the Spirit Who alone can give the power to submit - cf Php 2:13-note)to do so
(Ro 8:7-note) (Comment: There are some commentators who teachthis verse
is referring to believers who are simply living according to the flesh but I
think careful analysis of the tenses ofthe verbs and the Greek negative
particles used [absolute, not relative] strongly favor that Paul is describing an
unsaved person.)
Enemies (2190)(echthros from échthos = hatred, enmity; noun = echthra =
enmity, hostility) is an adjective which pertains to manifesting hostility or
being at enmity with another, where enmity is a deep seatedanimosity or
hatred which may be open or concealedora "deep-rootedhatred."

In the active sense echthros means to be hateful, hostile toward, at enmity
with or adversary of someone. In the passive sense echthros pertains to being
subjectedto hostility, to be hated or to be regardedas an enemy.
Echthros is one who has the extreme negative attitude that is the opposite of
love and friendship. An enemy is one that is antagonistic to another; especially
seeking to injure, overthrow, or confound the opponent. Scripture often uses
echthros as a noun describing "the adversary", Satan!Like father like son!
Leon Morris commenting on this verse notes that...Enemies is a strong term;
sin had put us completely in the wrong with God (in Ro 11:28-note this term is
opposedto “beloved”). An enemy is not a personwho comes a little bit short
of being a friend; it means someone in the opposite camp. Some see the
meaning here as man’s hostility to God, but the reference to wrath (Ro 5:9)
surely shows that God’s hostility to evil is in view. The wrath and the enmity
go together. That sinners are God’s enemies is stateda number of times in the
New Testament(Ro 11:28-note;Php 3:18-note; Col1:21-note; Jas 4:4; cf. Ep
2:15, 16-note). (Morris, L. The Epistle to the Romans. W. B. Eerdmans; Inter-
Varsity Press)
EBC asks the question...
Is "enemies" usedin an active sense to mean those who have enmity toward
God (cf. Ro 8:7-note) or in the passive sense, meaning those who are reckoned
as enemies by God? Severalreasons dictate that the latter is the intended
force of the word.

First, that the word is capable of conveying this meaning is evident from Ro
11:28-note, where the people of Israelare spokenof as enemies in the
reckoning of God and yet loved by him, involving the same combination as in
the passage we are considering. The enmity in 11:28 is not temperamental but
judicial.
Second, the mention of "God's wrath" in Ro 5:9 points to the conclusionthat
the echthroi are the objects of the wrath.
Third, the tenor of the argument leads one to the same conclusion. Paul
reasons from the greaterto the lesser. If God loved us when we were enemies,
now that he has made provision for us at infinite cost, much more will he go
on to see us through to the final goalof our salvation. But if the sense is that
God loved us and saved us when we were enemies in our attitude toward him,
the much more loses its point. "He is not arguing that if we have begun to love
God we may reckonon His doing so and so for us, but because He has done so
much, we may expect Him to do more" (Archibald McCaig in ISBE, 1930, vol.
IV, p. 2537a).
Fourth, Paul not only states that we have been reconciled(Ro 5:10) but that
we have receivedthe reconciliation(Ro 5:11). He avoids saying that we have
done anything to effectthe reconciliation. Godprovided it through the death
of his Son. The matter is made even clearer, if anything, in the companion
statementthat God has reconciledus "to Himself" (2Co 5:18). The
appropriate response of the savedcommunity is exultation (cf. Ro 5:2, 3)
(Gaebelein, F, Editor: Expositor's Bible Commentary)
James Denneyexplains that "The the state of sin was that in which we were
enemies (echthroi) and the whole connectionof ideas in the passagerequires
us to give enemies (echthroi) the passive meaning which it undoubtedly has in

Ro 11:28-note, where it is opposed to beloved (agapetoi). We were in a real
sense objects ofthe Divine hostility. As sinners, we lay under the
condemnation of God, and His wrath hung overus. This was the situation
which had to be faced:Was there love in God equal to it? Yes, when we were
enemies we were reconciledto God by the death of His Son. (Expositors Greek
Testament- Romans 5)
TDNT writes that...
While mísos denotes the disposition of hostility and pólemos war, echthros
means “hostility” itself... For the rabbis opponents include idolaters, apostate
proselytes, renegades, andwickedIsraelites. Unjustifiable hatred is forbidden
but there is a legitimate hatred of foes in the OT sense as those who disrupt
the covenantrelationship.
The term (echthros)is used in the NT for personal enemies (Gal4:16), but as
in the OT and LXX, it is used for the foes of Israel (Lk. 1:71), of Jerusalem
(Lk 19:43), of the NT witnesses (Rev11:5), and of believers within their own
families (Mt. 10:36). echthrós refers, too, to hostility to God and Christ (Lk.
19:27;Phil. 3:18; Acts 13:10, and cf. the quoting of Ps 110:1 in Mk 12:36;Acts
2:34 35;1Cor 15:25;Heb. 1:13; Paul in 1Cor15:25 refers to all the forces that
are hostile to God, including death). The reference of Mt. 5:43-44 is to love for
the enemies of God and his people (in contradistinction to the older hatred),
and the same view may be reflectedin 2Th. 3:15.
By nature we are all God’s enemies (Ro 5:10; 11:28;Col. 1:21; Jas 4:4). The
point is that we hate God (active), although in Ro 11:28 Jews are both hated
(passive)because ofthe gospeland loved on accountof the fathers. The
echthrós is the devil in the parable of Mt. 13:24 25 26 and Lk. 10:19;the devil
is the absolute enemy both of us and of God and his kingdom. (Kittel, G.,

Friedrich, G., & Bromiley, G. W. TheologicalDictionaryof the New
Testament. Eerdmans)
Echthros is used 32 times in the NASB (Study the NT passages -What are the
outcomes for God's enemies - one good, the other bad? Who is the ultimate
enemy of God? How are believers to respond to enemies?)
Matthew 5:43 (note) "You have heard that it was said, 'You shall love your
neighbor, and hate your enemy.' 5:44 "But I say to you, love your enemies,
and pray for those who persecute you (How is this possible? Naturally?
Supernaturally? What is the clearimplication of Jesus'command [? We must
learn to rely on the enabling presence and power of the indwelling Spirit -
Eph 5:18-note, Gal 5:16-note, Php 2:12-note, Php 2:13-note, Gal 5:22-note])
Matthew 10:36 and a man's (who believes in Messiah)enemies will be the
members of his household.
Matthew 13:25 (Parable) "But while men were sleeping, his enemy came and
sowedtares also among the wheat, and went away...28 "And he said to them,
'An enemy has done this!' And the slaves saidto him, 'Do you want us, then,
to go and gather them up?'...39 and the enemy who sowedthem is the devil,
and the harvest is the end of the age;and the reapers are angels.
Matthew 22:44 'The Lord saidto my LORD, "Sitat My right hand, Until I
put Thine enemies beneath Thy feet"'?
Mark 12:36 "Davidhimself said in the Holy Spirit, 'The Lord said to my
LORD, "Sit at My right hand, Until I put Thine enemies beneath Thy feet.'"

Luke 1:71 Salvationfrom our (Israel's)enemies (cp, "Anti-Semitism"), and
from the hand of all who hate us...74 To grant us that we (Jews who repent
and believe in Messiah), being delivered (rescuedby the Messiah)from the
hand of our enemies, might serve Him without fear
Luke 6:27 "But I say to you who hear, love your enemies, do goodto those
who hate you...35 "Butlove your enemies, and do good, and lend, expecting
nothing in return; and your rewardwill be great, and you will be sons of the
MostHigh; for He Himself is kind to ungrateful and evil men.
Luke 10:19 "Behold, I (Jesus)have given you authority to tread upon serpents
and scorpions, and over all the powerof the enemy, and nothing shall injure
you.
Luke 19:27 "(Jesus speaking)Butthese enemies of Mine, who did not want
me to reign over them, bring them here and slaythem in my presence."...
Luke 19:43 "Forthe days shall come upon you when your (Israel's) enemies
will throw up a bank before you, and surround you, and hem you in on every
side (This prophecy was fulfilled by the destruction of Jerusalemby the
Roman GeneralTitus in 70AD)
Luke 20:43 Until I make Thine enemies a footstoolfor Thy feet."'
Acts 2:35 Until I make Thine enemies a footstoolfor Thy feet."'

Acts 13:10 and said, "You who are full of all deceit and fraud, you son of the
devil, you enemy (like father, like son) of all righteousness, willyou not cease
to make crookedthe straight ways of the Lord?
Romans 5:10 (note) For if while we were enemies, we were reconciledto God
through the death of His Son, much more, having been reconciled, we shall be
savedby His life.
Romans 11:28 (note) From the standpoint of the gospelthey (unbelieving
Israel) are enemies for your sake, but from the standpoint of God's choice
they are beloved for the sake of the fathers;
Romans 12:20 (note) "But if your enemy is hungry, feed him, and if he is
thirsty, give him a drink; for in so doing you will heap burning coals upon his
head."
1 Corinthians 15:25 For He (Messiah)must reign until (at the end of the
Millennium) He has put all His enemies under His feet. 26 The lastenemy that
will be abolished is death.
Galatians 4:16 Have I therefore become your enemy by telling you the truth?
Philippians 3:18 (note) For many walk, of whom I often told you, and now tell
you even weeping, that they are enemies of the cross of Christ,
Colossians 1:21 (note) And although you were formerly alienatedand hostile
(echthros) in mind, engagedin evil deeds,

2 Thessalonians 3:15 And yet do not regard him as an enemy, but admonish
him as a brother.
Hebrews 1:13 (note) But to which of the angels has He ever said, "Sitat My
right hand, Until I make Thine enemies A footstoolforThy feet "?
Hebrews 10:13 (note) waiting from that time onward until His enemies be
made a footstoolfor His feet.
James 4:4 You adulteresses, do you not know that friendship with the world is
hostility (echthra = noun = hatred, inner disposition and external opposition)
toward God? Therefore whoeverwishes to be a friend of the world makes
himself an enemy (echthros = adjective) of God.
Revelation11:5 (note) And if anyone desires to harm them (God's two
witnesses during the first half of Daniel's Seventieth Week), fire proceeds out
of their mouth and devours their enemies;and if anyone would desire to harm
them, in this manner he must be killed.
Revelation11:12 (note) And they heard a loud voice from heavensaying to
them, "Come up here." And they (the two witnesses killedin Jerusalemat the
end of the first 3.5 years of the 7 year "Tribulation") went up into heavenin
the cloud, and their enemies beheld them.
Echthros is used 329 times in the Septuagint (LXX) where it describes
personalenemies, as well as national enemies (Josh. 7:8). Basic to the usage is
that Gentiles do not alternate betweenhostility and friendship but are in

constantopposition to both Israeland God (Ex 23:22, 2 Sa 12:14). Here is a
representative use...
Genesis 14:20 And blessedbe God MostHigh, Who has delivered your
enemies into your hand." And he gave him a tenth of all.
Ps 110:1 (A Psalmof David.) The LORD says to my Lord: "Sit at My right
hand, Until I make Thine enemies a footstoolfor Thy feet." (Quoted in Mt ,
Mk 12:36, Lu 20:42, Acts 2:34 - see verses above)
Reducedto the final analysis, sin is rebellion againstGod. It is not only a
failure, but a refusal, to do God's will. Only when understood thus can the
serious consequences ofsin be properly appreciated. We were all enemies of
God, we toward Him in rebellion, and He toward us in wrath, and therefore
we all needed to be reconciledto God. There would be no hope without the
removal of His wrath and our rebellion. Man is the enemy of God, not the
reverse. Thus the hostility must be removed from man if reconciliationis to be
accomplished. Godtook the initiative in bringing this about through the death
of his Son.
In ColossiansPauluses echthros to explain that...
although you were formerly alienated(estranged - and hostile in mind, the
antonym of reconciled) , engagedin evil deeds (echthros), yet He has now
reconciled(apokatallasso = reconcile fully, thoroughly, completely, change
thoroughly, of bringing togetherfriends who have been estranged)you in His
fleshly body through death, in order to present you before (Literally = down
in the eye of God ~ Coram Deo = before the face of God) Him holy and

blameless (amomos)and beyond reproach(anegkletos)(see note Colossians
1:21-22)
We lived with a constantattitude of hostility toward God, openly resisting His
love and perfectlaw, continuously expressing hatred toward Him, whether
directly or indirectly. An ENEMYof God is one who is antagonistic toward
Him, especiallyseeking to injure His characterand overthrow His rule over
men. An enemy of God actively (or passively) contends with Him, opposing
Him and resisting His rules only meant to bring life (Dt 32:47). In war an
enemy seeksto kill his opponent. Ponder that even in this antagonistic state
God still loved us and brought us back into relationship and fellowship thru
the death of His only beloved Son. This is indeed a "much more" salvationor
as Hebrews would say "so greata salvation" (see notes Hebrews 2:3). And as
if this wasn'tincredible enough, even "much more" He shall save us by His
life.
Since reconciliationwas accomplishedby Jesus’death, certainly His life is
able to insure the complete and final salvationof believers. “His life” is His
present life (not His life on earth) in which He intercedes (see note Hebrews
7:25) for believers. He died for His enemies;surely He will save those, His
former enemies, who are now fellowshipping in Him.
Spurgeonremarks...
No more love to God is there in an unrenewedheart than there is life within a
piece of granite. No more love to God is there within the soul that is unsaved
than there is fire within the depths of the ocean's waves. And here is the
wonder, that when we had no love for God, he should have loved us!

Vine calls our attention to...
the three expressions “ungodly” (v. 6), “sinners” (v. 8), “enemies” (v. 10). The
last word anticipates the mention of reconciliation.
We were reconciled(2644)(katallasso from katá = an intensifier + allásso =
change)means to exchange one thing for another and was used for example to
describe the exchange ofcoins for others of equal value. This Its original
meaning of to change, exchange,etc. transferredto mean to reconcile. The
Greeks spokeofpeople in opposition to eachother being “reconciled” or
being made friends again. When people change from being at enmity with
eachother to being at peace, they are said to be reconciled. Katallassomeant
to legally reconcile two disputing parties in court and in the New Testamentis
used of a believer’s reconciliationwith God through Jesus Christ.
Donald Barnhouse on the Greek idea of reconcile - The Greek word
translated “reconciled” comes fromthe world of the moneychanger. If you
give two dimes and a nickelin exchange for a quarter, or vice versa, you have
made an equal exchange. This was the original meaning of the word as used
by Aristotle and others. Later the word was used for the adjustment of a
difference in business dealings, and finally for a difference betweentwo
personalities who had become estranged. The transition from the material to
the emotionaland psychologicalwasmade, and the word was usedas in
Shakespeare’sRichardIII: “I desire to reconcile me to his friendly peace.”
(See the full messageRomans 5:9-10 Reconciliation)
Katallasso here in Romans 5:10 is in the aoristtense indicating a completed
event in the past (a historicalevent) and the passive voice indicates that it
occurredas the result of a force (God) outside of and independent of the
subject (man). In other words, "we" are the the objects, not the subjects of

this reconciliation:the subject is God (cf 2Cor5:19 21, see Romans 5:11
where receivedis also the divine passive indicating it was effectedby God.)
TDNT writes of katallasso - With the thought of “change” predominating, this
word can mean “to change,” “to exchange,” and“to reconcile”or“reconcile
oneself.” (Kittel, G., Friedrich, G., & Bromiley, G. W. TheologicalDictionary
of the New Testament. Eerdmans)
Katallasso refers to the exchange ofhostility or enmity to a friendly
relationship. It means to change a person for the purpose of being able to have
fellowship together. Scripture always portrays God as the Reconcilerand
sinners as the ones reconciled, since it was human sin that ruptured the
relationship betweenGod and man Isaiah, for example, recording...
But your iniquities have made a separationbetweenyou and your God, And
your sins have hidden His face from you, so that He does not hear. (Isaiah
59:2)
In the NT, katallassospeaks ofthe change that God makes in man through
regeneration, so that he may be reconciledto God. The idea is to set up a
relationship of peace not existing before. Note that man is reconciledto God,
but God is not said to be reconciledto man.
Katallasso is used 6 times in the NT, twice in Ro 5:10, and the following
verses...

(Paul is giving instructions to the married here addressing a believing wife)
"(but if she does leave, let her remain unmarried, or else be reconciledto her
husband), and that the husband should not send his wife away." (1Cor7:11)
18 Now all these things (pointing back to the total transformation taking place
at conversion)are from God, Who reconciled(katallasso)us (God initiates the
reconciliation- unregenerate people cannot) to Himself through Christ (the
goodnews of the gospel), and gave us the ministry of reconciliation
(katallage), 19 namely, that God was in Christ reconciling (katallasso)the
world to Himself (Paul is not teaching universalism!), not counting their
trespassesagainstthem, and He has committed to us the word of
reconciliation(katallage). 20 Therefore, we are ambassadorsfor Christ, as
though God were entreating through us; we beg you on behalf of Christ, be
reconciled(katallasso)to God. (2Cor 5:18-20)(Comment: To overcome our
separationfrom God, we needed someone to provide reconciliationand
thereby bring us back into fellowship with God.)
Reconciliationproduces restorationofa relationship of peace whichhas been
disturbed betweenGod and man in the garden of Eden. Sinful man is
reconciledin that his attitude of enmity toward God is changedto one of
friendship.
John MacArthur explains that "reconciliationis not something man does but
what he receives;it is not what he accomplishes but what he embraces.
Reconciliationdoes nothappen when man decides to stop rejecting God but
when God decides to stop rejecting man. It is a divine provision by which
God’s holy displeasure againstalienatedsinners is appeased, His hostility
againstthem removed, and a harmonious relationship betweenHim and them
established. Reconciliationoccurs becauseGodwas graciouslywilling to
design a wayto have all the sins of those who are His removed from them “as
far as the eastis from the west” (Psalms 103:12 - Spurgeon's note), “castall

their sins into the depths of the sea” (Micah7:19), and “castall[their] sins
behind [His] back” (Isaiah38:17). (MacArthur, J. 2 Corinthians. 2003 Moody
Publishers)
James Denney- To representreconciliation(katellagemen)by an active form,
e.g., "we were wonto lay aside our hostility," is to miss the point of the whole
passage. Paulis demonstrating the love of God, and he can only do it by
pointing to what God has 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
reconciliationto God was achievedby Him through the death of His Son,
much more shall the love which wrought so incredibly for us in our extremity
carry out our salvationto 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 expositionof
the love of God it canbe ignored. To saythat the reconciliationis "mutual", is
true in point of fact;it is true also to all the suggestions ofthe English word;
but it is not true to the meaning of we were reconciled(katellagemen)nor to
the argument of this passage, whichdoes 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 smallerdemonstrations of that love.
(Expositors Greek Testament - Romans 5)
Believer's Study Bible - Reconciliationhas reference to a change in
relationship from hostility to love, acceptance, andfriendship. The atonement
of Christ accomplishedtwo things: (1) The cross propitiated (satisfied)the
wrath of God and reconciledman to God. Few realize that the Bible pictures
man as an enemy of God (see notes Romans 5:10; 8:7; Ephesians 2:12, 2:15) in
his unredeemed state. (2) In repentance toward God and faith in the Lord
Jesus, a man is reconciledto God by the death of Christ. His basic
relationship has changedfrom that of an enemy of God to that of a friend of

God. (Criswell, W A. Believer's Study Bible: New King James Version. 1991.
Thomas Nelson)
To reconcile is to take someone who is hostile towards someone else and
change that into a friendly relationship. Unsaved ungodly man is an enemy of
God and is hostile toward Him and God takes the initiative in this estranged
relationship and send Jesus to be our Mediator Who basedon our faith in His
sacrificialdeath and resurrectionlife brings us into a friendly relationship
with God.
Unger explains that...Manis reconciledto God, but God is not saidto be
reconciledto man. By this change losthumanity is rendered savable. As a
result of the changedposition of the world through the death of Christ the
divine attitude toward the human family can no longerbe the same. God is
enabled to deal with lost souls in the light of what Christ has accomplished.
Although this seems to be a change in God, it is not a reconciliation;it is
rather a “propitiation.” God places full efficacyin the finished work of Christ
and accepts it. Through His acceptanceofit He remains righteous and the
justifier of any sinner who believes in Jesus as his reconciliation. When an
individual sees andtrusts in the value of Christ’s atoning death, he becomes
reconciledto God, hostility is removed, friendship and fellowshipeventuate.
(Unger, M. F., Harrison, R. K., Vos, H. F., Barber, C. J., & Unger, M. F. The
New Unger's Bible Dictionary. Chicago:MoodyPress)
Vincent’s note on katallasso is illuminating...
“The verb (katallasso)means primarily to exchange, and hence to change the
relation of hostile parties into a relation of peace;to reconcile. It is used of
both mutual and one sided enmity. In the former case, the context must show

on which side is the active enmity. In the Christian sense, the change in the
relation of God and man effectedthrough Christ. This involves
(1) a movement of God toward man with a view to break down man’s
hostility, to commend God’s love and holiness to him, and to convince him of
the enormity and the consequence ofsin. It is God who initiates this
movement in the person and work of Jesus Christ. See notes Romans 5:6, 5:8;
2Cor5:18, 19, see note Ephesians 1:6; 1 Jn 4:19). Hence the passive form of
the verb here: we were made subjects of God’s reconciling act.
(2) a corresponding movement on man’s part towardGod; yielding to the
appeal of Christ’s self-sacrificing love, laying aside his enmity, renouncing his
sin, and turning to God in faith and obedience.
(3) a consequentchange of characterin man: the covering, forgiving,
cleansing of his sin; a thorough revolution in all his dispositions and
principles.
(4) a corresponding change of relation on God’s part, that being removed
which alone rendered Him hostile to man, so that God can now receive him
into fellowshipand let loose upon him all His fatherly love and grace (1Jn1:3,
v7). Thus there is complete reconciliation.”
The greattriumvirate of redemption, propitiation, and reconciliationis totally
the work of God, accomplishedthrough the death of Jesus Christ.
Redemption pertains to sin, propitiation (or satisfaction)pertains to God, and
reconciliationis for people (we were reconciled). Reconciliationis the removal
of enmity that stands betweenpeople and God. Reconciliationis the basis of
restoredfellowship betweenpeople and God.

To sum up what Paul says in Romans 5:6-10, the helpless He died for, the
ungodly He justified, the sinner He saved, and the enemy He reconciledto
Himself.
Through the death of His Son - This reminds us of Jesus'words in John 14:6
that absolutely"no one comes to the Father but THROUGH Me." When
Jesus "yieldedup His spirit" on the Cross, "the veil of the temple was torn in
two from top to bottom." (Mt 27:50,51). BecauseJesus died as the perfect
Lamb of God, He took awaythe sin of the world (to all who believe) and we
can now enter God's holy presence through Jesus as describedbeautifully by
the writer of Hebrews 10:19-22
Since therefore, brethren, we have confidence (boldness) to enter the holy
place (God's very presence!)by the blood of Jesus, by a new and living way
which He inaugurated for us through the veil, that is, His flesh, and since we
have a greatpriest over the house of God, let us draw near with a sincere
heart in full assurance offaith, having our hearts sprinkled cleanfrom an evil
conscienceandour bodies washedwith pure water.
Albert Barnes writes that "Deathmay include possibly his low, humble, and
suffering condition. Death has the appearance ofgreatfeebleness;the death of
Christ had the appearance ofthe defeatof his plans. His enemies triumphed
and rejoicedover him on the cross, and in the tomb. Yet the effectof this
feeble, low, and humiliating state was to reconcile us to God. If in this state--
when humble, despised, dying, dead--he had power to accomplishso greata
work as to reconcile us to God, how much more may we expectthat he will be
able to keepus now that he is a living, exalted, and triumphant Redeemer!If
his fainting powers in dying were such as to reconcile us, how much more
shall his full, vigorous powers, as an exalted Redeemer, be sufficient to keep
and save us! This argument is but an expansionof what the Saviour himself

said, Jo 14:19, "BecauseI live, ye shall live also." (Albert Barnes. Barnes NT
Commentary)
MUCH MORE HAVING BEEN RECONCILED:pollo mallon katallagentes
(APPMPN):
Romans 5 Resources- Multiple Sermons and Commentaries
Much more then - is used in the logicalsense:much more certainly, and not:
much more abundantly. This introduces Paul's argument which is what is
often referred to as from the greater(the justification in Christ’s blood - God
the Sondied for us when we were sinners, unlovely and unlovable, rebellious
againstHim, hating Him) to the lesser(the final future salvation from God's
wrath). It is much more to be expected.
Guzik - If God showedsuch dramatic love to us when we were enemies, think
of the blessings we will enjoy once we are reconciledto God! If Goddoes this
much for His enemies, how much more will He do for His friends!
Wuest, quoting Alford: “Notonly has the reconciledman confidence that he
shall escape God’s wrath, but triumphant confidence—joyfulhope in God.”
Having been reconciled(2644)(katallassofrom katá = an intensifier + allásso
= change)means having exchangedhostility or enmity for a friendly
relationship.
The form of these arguments goes like this...

If God has done the greaterthing, then certainly ("how much more") we can
trust Him to do the lesserthing. Paul uses this "much more" argument four
other times in Romans [ see Ro 5:9, 10, 15, 17;Ro 11:12, 11:24]
If God purchased our reconciliationso dearly, (much more) will He everlet us
go? If we were reconciledthrough the death of His Son, which is a symbol of
utter weakness,("much more") shall we not be preserved to the end by the
present life of Christ at the right hand of God, a life of infinite power? If His
death had such power to save us, how much more will His life have powerto
keepus!
If we were reconciledby His death, much more clearis it that we shall be
savedby His life. Some find a difficulty in this, as if it implied that the
atonement and price of redemption were not complete at the death of Christ.
But the Apostle is not speaking on that point. He is speaking ofthe security of
the believerfrom any danger.
RelatedResource:
Reconciliation- From Enmity to Amity for numerous illustrations relatedto
reconciliation.
John MacArthur writes: If God had the power and the will to redeem us in
the first place, how much more, does He have the power and the will to keep
us redeemed? In other words, if God brought us to Himself through the death
of His Son when we were His enemies, how much more, now that we are His
reconciledchildren, will He keepus savedby the life of His Son? If the dying
Savior reconciledus to God, surely the living Saviorcan and will keepus
reconciled. The thrust of this truth for believers is that our Savior not only
delivered us from sin and its judgment, but also delivers us from uncertainty
and doubt about that deliverance. If God has already made sure our rescue

from sin, death, and future judgment, how could our present spiritual life
possibly be in jeopardy? How can a Christian, whose pastand future salvation
are securedby God, be insecure during the time between? If sin was no
barrier to the beginning of our redemption, how canit become a barrier to its
completion? If sin in the greatestdegreecouldnot prevent our becoming
reconciled, how can sin in lesserdegree preventour staying reconciled? If
God’s grace covers the sins even of His enemies, how much more does it cover
the sins of His children? Paul here reasons fromthe greaterto the lesser. It is
a greaterwork of God to bring sinners to grace than to bring saints to glory,
because sinis further from grace than grace is from glory. (MacArthur, J:
Romans 1-8. Chicago:MoodyPress)(Bolding added)
John Piper illustrates much more which anyone can understand...
Now do you see how this phrase much more is functioning? Children, consider
this illustration. You move with your parents into a new neighborhood. And
during the first night a fire breaks out in your house. Your neighbor - let's call
him Mr. Peterson- sees the smoke, calls the fire department, breaks a
window, wakeseverybody up, crawls inside, gets your mom and dad to safety,
but they have passedout. He hears you calling from an upstairs bedroom
before the fire fighters arrive. He dashes up the stairs, wets a blanketin the
bathtub, plunges through flames in the hall, wraps you in the blanket and
brings you safely outside with terrible burns on his arms and face. Over the
next months you become very close friends with your Mr. Petersonand visit
him in the hospital. One morning after he gets home, you ask him, "Mr.
Peterson, will you come over this afternoon and show me a new trick with my
yo-yo?" Mr. Petersonsays, "Sure, I'd love to." But during the day you start to
wonder if he will really come. And you sayto your father, "I'm not sure Mr.
Petersonwill come this afternoon. He might forget, or maybe he really doesn't
care about a little kid like me. "And then your father says, "You know what?
If Mr. Petersonwas willing to run through fire to save you at the risk of his
own life and getting terrible burns, then how much more will he be willing to

Jesus was our savior by death and life

Jesus was our savior by death and life

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