But God commends his own love toward us, in that while we were yet sinners, Christ died for us.
Much more then, being now justified by his blood, we will be saved from God’s wrath through him.
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Romans 5:8-9 sits inside this longer paragraph.
Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God. Not only this, but we also rejoice in our sufferings, knowing that suffering produces perseverance; and perseverance, proven character; and proven character, hope: and hope doesn’t disappoint us, because God’s love has been poured into our hearts through the Holy Spirit who was given to us. For while we were yet weak, at the right time Christ died for the ungodly. For one will hardly die for a righteous man. Yet perhaps for a righteous person someone would even dare to die. But God commends his own love toward us, in that while we were yet sinners, Christ died for us.
Much more then, being now justified by his blood, we will be saved from God’s wrath through him. For if while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, we will be saved by his life.
Parallel Translations
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But God commends his own love toward us, in that while we were yet sinners, Christ died for us.
Much more then, being now justified by his blood, we will be saved from God’s wrath through him.
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But God setteth out his love that he hath to vs seinge that whyll we were yet synners Christ dyed for vs.
Moche more then now (seynge we are iustifyed in his bloud) shall we be saved from wrath thorow him.
Show all 3 translations
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But God setteth out his loue towards vs, seeing that while we were yet sinners, Christ died for vs.
Much more then, being now iustified by his blood, we shalbe saued from wrath through him.
Cross-references (25)
- John 15:13 (v8) Greater love has no one than this, that someone lay down his life for his friends.
- John 3:16 (v8) For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life.
- Romans 5:6 (v8) For while we were yet weak, at the right time Christ died for the ungodly.
- 1 Peter 3:18 (v8) Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring you to God, being put to death in the…
- 1 John 3:16 (v8) By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers.
Show all 25 cross-references
- 1 John 4:9-10 (v8) By this God’s love was revealed in us, that God has sent his one and only Son into the world that we might live through him. In this is…
- Isaiah 53:6 (v8) All we like sheep have gone astray. Everyone has turned to his own way; and Yahweh has laid on him the iniquity of us all.
- Ephesians 2:7 (v8) that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus;
- Romans 4:25 (v8) who was delivered up for our trespasses, and was raised for our justification.
- Ephesians 1:6-8 (v8) to the praise of the glory of his grace, by which he freely gave us favor in the Beloved, in whom we have our redemption through his blood,…
- Romans 5:20 (v8) The law came in that the trespass might abound; but where sin abounded, grace abounded more exceedingly;
- 1 Timothy 1:16 (v8) However, for this cause I obtained mercy, that in me first, Jesus Christ might display all his patience for an example of those who were…
- 1 Thessalonians 1:10 (v9) and to wait for his Son from heaven, whom he raised from the dead: Jesus, who delivers us from the wrath to come.
- Romans 8:1 (v9) There is therefore now no condemnation to those who are in Christ Jesus, who don’t walk according to the flesh, but according to the Spirit.
- Ephesians 2:13 (v9) But now in Christ Jesus you who once were far off are made near in the blood of Christ.
- Romans 3:24-26 (v9) being justified freely by his grace through the redemption that is in Christ Jesus; whom God sent to be an atoning sacrifice, through faith…
- Romans 3:5 (v8) But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do.
- John 5:24 (v9) “Most certainly I tell you, he who hears my word and believes him who sent me has eternal life, and doesn’t come into judgment, but has…
- Romans 1:18 (v9) For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness,
- Romans 5:1 (v9) Being therefore justified by faith, we have peace with God through our Lord Jesus Christ;
- Hebrews 9:22 (v9) According to the law, nearly everything is cleansed with blood, and apart from shedding of blood there is no remission.
- Romans 8:30 (v9) Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified.
- Hebrews 9:14 (v9) how much more will the blood of Christ, who through the eternal Spirit offered himself without defect to God, cleanse your conscience from…
- Romans 5:10 (v9) For if while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, we will be saved by his…
- 1 John 1:7 (v9) But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus Christ, his Son, cleanses…
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain On v8 8. But God confirms, etc. The verb, συνίστησι, has…
8. But God confirms, etc. The verb, συνίστησι, has various meanings; that which is most suitable to this place is that of confirming; for it was not the Apostle’s object to excite our gratitude, but to strengthen the trust and confidence of our souls. He then confirms, that is, exhibits his love to us as most certain and complete, inasmuch as for the sake of the ungodly he spared not Christ his own Son. In this, indeed, his love appears, that being not moved by love on our part, he of his own good will first loved us, as John tells us. (1 John 3:16.) — Those are here called sinners, (as in many other places,) who are wholly vicious and given up to sin, according to what is said in John 9:31, “God hears not sinners,” that is, men abandoned and altogether wicked. The woman called “a sinner,” was one of a shameful character. (Luke 7:37.) And this meaning appears more evident from the contrast which immediately follows, — for being now justified through his blood: for since he sets the two in opposition, the one to the other, and calls those justified who are delivered from the guilt of sin, it necessarily follows that those are sinners who, for their evil deeds, are condemned. The import of the whole is, — since Christ has attained righteousness for sinners by his death, much more shall he protect them, being now justified, from destruction. And in the last clause he applies to his own doctrine the comparison between the less and the greater: for it would not have been enough for salvation to have been once procured for us, were not Christ to render it safe and secure to the end. And this is what the Apostle now maintains; so that we ought not to fear, that Christ will cut off the current of his favor while we are in the middle of our course: for inasmuch as he has reconciled us to the Father, our condition is such, that he purposes more efficaciously to put forth and daily to increase his favor towards us.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv8–9 He setteth out his love unto us, that in…
He setteth out his love unto us, that in the midst of our afflictions we may know assuredly, he will be present with us.
While sin reigned in us.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv8–9 8 But God commendeth his love toward us, in…
8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
Ver. 8. God commendeth, &c.] Herein God lays naked to us the tenderest heart of his fatherly compassions, as in an anatomy. A young student in history (saith Polybius) should have the whole history of the world under his view; and should reduce all into one body. {a} God, by giving his Son for us, showed us all his love at once, as it were embodied. All other spiritual blessings meet in this, as the lines in the centre, as the streams in the fountain. If the centurion were held worthy of respect because he loved our nation (said they) and built us a synagogue, what shall we say of Almighty God, who so loved our souls that he gave his only begotten Son, &c.
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Christ died for us] "Behold how he loved him," said those Jews, when they saw Christ weep for him, Joh 11:37. What shall we say of this love of his beyond compare, in bleeding for us? Ama amorem illius, &c. Oh love that love of his, and never leave meditating on it, donec totus fixus in corde, qui totus fixus in cruce, till he be wholly fixed in your hearts, who was wholly fastened to the tree for your sakes. (Bernard.)
{a} υρο μιαν ουνοψεν αγειν και σωματοροιεν
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv8–9 God commendeth his love toward us; i.e. he declareth…
God commendeth his love toward us; i.e. he declareth or confirmeth it by this, as a most certain sign, he makes it most conspicuous or illustrious: see Joh 3:16; 1Jo 4:9,10.
In that, while we were yet sinners, Christ died for us; i.e. in a state of sin, and under the guilt and power of sin. Believers in some sense are still sinners, 1Jo 1:8, but their sins being pardoned and subdued, they go no longer under that denomination. Sinners in Scripture are said to be those in whom sin dwells and reigns; see Joh 9:31. Such we were by nature. Yea, we were not only sinners, but enemies to God, which further commendeth the love of Christ in dying for us: there is no greater love amongst men, than when one layeth down his life for his friends; but herein Christ’s love excelled, that he gave his life for his enemies.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv8–9 Observe here, How the scripture distinctly represents the love…
Observe here, How the scripture distinctly represents the love of God in giving Christ to die for us, as well as Christ’s love in dying for us: God commended his love; declared expressed and made manifest his love to us: Christ’s death is often represented in scripture, as an instance of the great love of the Father towards us; because his wisdom did contrive this way of our redemption; and he has graciously accepted of his Son’s sufferings in our stead. Verily, the giving heaven itself, with all its joys and glory, is not so full and perfect a demonstration of the love of God, as the giving of his Son to die for us; especially if we consider one endearing circumstance of this love of God which he commended towards us; namely, That it warmed the heart of God from all eternity, and was never interrupted in that vast duration.
Our salvation by Christ is the product of God’s eternal counsel, Act 2:23 that is, the fruit of his everlasting love; before the world began, we were in the eyes, yea, in and upon the heart of God.
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In a word, well might the apostle say, That God commended his love towards us, forasmuch as, in common esteem, he expressed greater love to us, than to Christ himself: For God, in giving him to die for us, declared to us, that our salvation was more-dear to him, than the life of his own Son. God repented that he made man, but never that he gave his Son to redeem man.
Learn hence, That the death of Christ for sinners, is an evident demonstaration of the love of God the Father, and of the Lord Jesus Christ: God commendeth his love towards us, in that while we were yet sinners, Christ died for us.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv8–9 But God commendeth his love towards us,.... That is,…
But God commendeth his love towards us,.... That is, he hath manifested it, which was before hid in his heart; he has given clear evidence of it, a full proof and demonstration of it; he has so confirmed it by this instance, that there is no room nor reason to doubt of it; he has illustrated and set it off with the greater lustre by this circumstance of it,
in that while we were yet sinners Christ died for us. God's elect were sinners in Adam, in whom they were naturally and federally, as all mankind were; hence polluted and guilty; and so they are in their own persons whilst unregenerate: they are dead in sin, and live in it, commit it, are slaves unto it, and are under the power and dominion of it; and many of them are the chief and vilest of sinners; and such they were considered when Christ died for them: but are not God's people sinners after conversion? yes; but sin has not the dominion over them; their life is not a course of sinning, as before; and besides, they are openly justified and pardoned, as well as renewed, and sanctified, and live in newness of life; so that their characters now are taken, not from their worse, but better part. And that before conversion is particularly mentioned here, to illustrate the love of God to them, notwithstanding this their character and condition; and to show that the love of God to them was very early; it anteceded their conversion; it was before the death of Christ for them; yea, it was from everlasting: and also to express the freeness of it, and to make it appear, that it did not arise from any loveliness in them; or from any love in them to him; nor from any works of righteousness done by them, but from his own sovereign will and pleasure.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv8–9 But God recommendeth - A most elegant expression. Those…
But God recommendeth - A most elegant expression. Those are wont to be recommended to us, who were before either unknown to, or alienated from, us. While we were sinners - So far from being good, that we were not even just.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv8–9 Verse 8. But God commendeth his love, c.] συνιστησι:…
Verse 8. But God commendeth his love, c.] συνιστησι: God hath set this act of infinite mercy in the most conspicuous light, so as to recommend it to the notice and admiration of all.
While we were yet sinners] We were neither righteous nor good but impious and wicked. See the preceding verse, and See Clarke on Ro 5:6.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v9 Rom 5:9-11. Much more then — Since, therefore, it…
Rom 5:9-11. Much more then — Since, therefore, it hath pleased the blessed God to give us such an unexampled display of his love as this, how high may our expectations rise, and how confidently may we conclude, that much more, being now justified by his blood — Shed for us: that is, by his death, which is the meritorious cause of our justification, while faith in that blood is the instrumental cause; we shall be saved from wrath — From future punishment, from the vengeance of eternal fire; through him — If he so loved us as to give his Son to die for us, when we were mere guilty sinners, we may assure ourselves that, having now constituted us righteous, and accepted us as such, pardoning all our sins for the sake of the sacrifice of Christ’s blood, he will certainly save us from eternal damnation; us who continue in the faith, grounded and settled, and are not moved away from the hope of the gospel. For if when we were enemies — Through the perverseness of our minds, and the rebellion of our lives, (see Col 1:21;) we were reconciled to God by the death of his Son — Which expiated our sins, and rendered God reconcileable, and which procured for us the Holy Spirit, to remove the enmity from our minds, giving us, at the same time, such a display of the love of God to us, as won our affections over to him; much more, being thus reconciled, we shall be saved — Sanctified and glorified; by his life — Restored in order to our being thus saved: that is, by his ever living to make intercession, and his thereby receiving for us, and communicating to us, continual supplies of grace. He that has done the greater thing, which is, of enemies to make us friends, will certainly do the lesser, which is, when we are friends to treat us as such, and be kind and gracious to us. But the opposition is not only between reconciling enemies, and preserving friends, the latter being less difficult than the former, but also between Christ’s death and life; his life here spoken of, being not his life in the flesh, but his life in heaven, that life which ensued after his death. See Rom 14:9. Now if his death, when he was crucified in weakness, performed the harder work, that is, reconciled his enemies, shall not his life, which is stronger, (for he liveth by his divine power as the Prince of life, that could not be held in death,) effect the easier work, and preserve and save to the uttermost, those that are already made his friends? For, we are reconciled by Christ humbled, and finally saved by Christ exalted, it being in consequence of his exaltation to the right hand of God, and his being invested with all power in heaven and on earth, and made head over all things to his church, that he completes and consummates our salvation. And not only so — Namely, that we should be reconciled and saved; but we also joy, Greek, καυχωμενοι, glory, in God — In the relation in which he stands to us as our God, and in all his glorious and boundless perfections, which we see are engaged for us; through our Lord Jesus Christ — By whom we are introduced into this happy state, who is our peace, and hath made God and us one; by whom we have now — That we are believers; received the atonement — Greek, την καταλλαγην, the reconciliation. So the word signifies, and in all other passages where it occurs is so translated, being derived from the verb καταλλασσω, which is twice rendered reconcile in the preceding verse, and to which it has so apparent a reference, that it is surprising it should have been here rendered by so different a word as atonement, especially as it is quite improper to speak of our receiving an atonement which God receives as made for our sins. But, when we are made true believers in Christ, we receive the reconciliation, and that not only averts the terrors of God’s wrath, but opens upon us all the blessings of his perpetual friendship and love; so that the Father and the Son come unto us, and make their abode with us, Joh 14:23; and we know and believe the love that he hath to us, and in consequence thereof dwell in love, and therefore dwell in God, and God in us. The whole paragraph from Rom 5:3-11 may be taken together thus: We not only rejoice in hope of the glory of God, but also in the midst of tribulations, we glory in God himself through our Lord Jesus Christ, by whom we have received the reconciliation.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv8–9 But God commendeth ... - God has exhibited or…
But God commendeth ... - God has exhibited or showed his love in this unusual and remarkable manner.
His love - His kind feeling; his beneficence; his willingness to submit to sacrifice to do good to others.
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While we were yet sinners - And of course his enemies. In this, his love surpasses all that has ever been manifested among people.
Christ died for us - In our stead; to save us from death. He took our place; and by dying himself on the cross, saved us from dying eternally in hell.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv8–9 But God commendeth--"setteth off," "displayeth"--in glorious contrast with all…
But God commendeth--"setteth off," "displayeth"--in glorious contrast with all that men will do for each other.
his love toward us, in that, while we were yet sinners--that is, in a state not of positive "goodness," nor even of negative "righteousness," but on the contrary, "sinners," a state which His soul hateth.
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Christ died for us--Now comes the overpowering inference, emphatically redoubled.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On v8 8. Sinners, Christ died for us—For us, who were…
8. Sinners, Christ died for us—For us, who were neither good nor just, the Saviour died.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv8–9 8. commendeth] Same word as (for instance) Rom_16:1. Infinite…
8. commendeth] Same word as (for instance) Rom_16:1. Infinite condescension lies in this simple word.
his love] Fully, His own love; the love peculiar to Himself who is Love: perhaps too with a hint that it is uncaused by any previous love of ours for Him.
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yet sinners] “Yet” implies the gracious after-change which Christ’s death was to produce in the justified.—For a full parallel to this verse see Tit_3:3-5, where the dark picture of Rom_5:3 brings out in contrast the “love toward man” of Rom_5:4.
Christ] The Beloved of the Father, Rom_8:32.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv8–9 (8) Commendeth.—The English word happily covers the double meaning…
(8) Commendeth.—The English word happily covers the double meaning of the Greek. The same word is used (1) of things in the sense of “prove” or “establish,” here and in Rom_3:5; (2) of persons in the sense of “recommend,” in Rom_16:1.
His love.—Strictly, His own love. The love both of God and of Christ is involved in the atonement. Its ultimate cause is the love of God, which is here in question. The love of Christ is evidenced by the fact of His death; the love of God is evidenced by the love of Christ.
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Toward us.—The question whether these words should be taken as in the English version, “His love to, or toward, us,” or whether they should not rather be joined with “commendeth”—“commendeth to us”—is chiefly one of reading, the words being variously placed in the different authorities. The balance of evidence is close, but perhaps the translation may be allowed to remain as it is.
Sinners.—There is, of course, a stress upon this word in contrast to “the righteous man,” “the good man,” of the preceding verse.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv8–9 But God commendeth his own love towards us, in…
But God commendeth his own love towards us, in that, while we were yet sinners, Christ died for us. The emphatic "his own" is lost sight of in the Authorized Version. It is not in contrast to our love to God, but expressive of the thought that the love of God himself towards men was displayed in the death of Christ. This is important for our true conception of the light in which the mysterious doctrine of the atonement is regarded in Holy Scripture. It is not (as represented by some schools of theologians) that the Son, considered apart from the Father, offered himself to appease his wrath as seems to be expressed in the lines, "Actus in crucem factus es Irato Deo victima but rather that the Divine love itself purposed from eternity and provided the atonement, all the Persons of the holy and undivided Trinity concurring to effect it. (cf. Rom_3:24 Eph_2:4 2Th_2:16 Joh_3:16 1Jn_4:10, et al.) If it be asked how this Divine love, displayed in the atonement, and therefore previous to it, is consistent with what is elsewhere so continually said of the Divine wrath, we answer that the ideas are not irreconcilable. The wrath expresses God"s necessary antagonism to sin, and the retribution due to it, inseparable from a true conception of the Divine righteousness; and as long as men arc under the dominion of sin they are of necessity involved in it: But this is not inconsistent with ever-abiding Divine love towards the persons of sinners, or with an eternal purpose to redeem them. It may be added here that the passage Before us intimates our Lord"s essential Deity; for his sacrifice of himself is spoken of as the display of God"s own love.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv8–9 8. But God commendeth his love. His love is…
8. But God commendeth his love. His love is not like human love. Christ died, not for friends, but for enemies. It was while we were yet sinners, that he died for us.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v9 Rom_5:10. When we were enemies.—Indicates relation to God rather…
CRITICAL NOTES
Rom_5:10. When we were enemies.—Indicates relation to God rather than conduct. But Flatt says, “Resisting God’s will, and so liable to punishment.”
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Rom_5:11.—The at-one-ment. Article points out only one way of salvation, through faith in Christ.
MAIN HOMILETICS OF THE PARAGRAPH.—Rom_5:9-11
Christian assurance.—The Roman Christians would require all the helps which could be furnished. The apostle seeks to surround them with all safeguards, and to bring forth every argument and every consideration to strengthen them in the faith and prepare them for all trials. There are for us also peculiar trials, and we must seek to strengthen and encourage ourselves by the consideration of our privileges. Let us strengthen ourselves in the faith by taking account of the grounds of our assurance.
I. Confidence from the initial process.—“When we were enemies, we were reconciled to God.” If the divine Being considered us kindly and compassionately in a state of enmity, surely He will not forsake when the alienation has been removed and a state of friendship has been established.
II. Confidence from the further development.—Being justified, delivered by the blood of Christ, we shall finally be saved from wrath through Him. If grace has begun, surely grace will consummate. Can there be unfinished works in the divine path ways? Can it be said of God that, having begun to build, He was not either able or willing to finish? Let us have confidence in God’s good-will. Let us believe in His omnipotence and in His ever-enduring mercy.
III. Confidence from the unseen.—Reconciled by the death of God’s Son, saved by His life—saved by His earth life as a stimulating example, as an elevating and sanctifying influence. From the death of Christ we go backward and forward—backward to the earth life, forward to the heavenly life. Saved by His earth life as our example—saved by His heavenly life as our intercessor, as our appropriator, as our guide and protector. He ever lives to intercede. We have a great High Priest. Let us have holy boldness. He appropriates not to Himself but to believers the benefits of His mediatorial work. Sacred and benign influences come to us from the mediatorial throne. He is our guide and protector. He is the Good Shepherd guiding the sheep to the sweet pastures, where the verdant glades are ever green and refreshing streams are ever flowing. Let us follow where He leads, being assured that He will lead aright. Our times are in His hands. He is watching over our welfare.
IV. Confidence from the inward.—The emotional is to be watched, but not to be ignored. Our own thoughts, feelings, and experiences are to be reckoned. Some there are who make light of inward experiences; but here St. Paul seems to make the inward the climax of his argument. Not only so, but we joy in God, we exult in God, through our Lord Jesus Christ, by whom we have received the at-one-ment, the reconciliation.
V. Christian joy is well founded, springing from the atoning work of Jesus Christ.—Glory in self-righteousness, in fancied goodness, in good works, is vain. Not thus can we rightly joy in God. Such joy is like the chaff of the summer threshing floor which the wind will soon drive away. Let our joy spring from the finished work of the Saviour. He that exulteth, let him exult not in himself, but in that good God who gave His only begotten Son. Christian joy should be raised above the storms and tempests of time. The greater the outer darkness, the clearer shall be the inner light of Christian joy; the fiercer the outward heart, the more cheerily shall the inner joy glow and refresh.
VI. Christian joy is abiding.—God cannot change. Jesus is the same yesterday, to-day, and for ever. How soon our earth joys fade! How often we have joy in anticipation and sorrow in realisation! Heaven’s joys do not fade. The believer joys in God as a present possession. He joys in anticipation of eternal union, and the realisation of that bliss will be bliss indeed. “I will see you again; I will remain with you: and your heart shall rejoice, and your joy no man taketh from you.” Soul joy is abiding and eternal. Surely we ought to have strong confidence who have fled for refuge to lay hold on the hope set before us in the gospel.
“Let sickness blast and death devour,
If heaven but recompense our pains;
Perish the grass and fade the flower,
If firm the word of God remains.”
The dead and living Christ.—“For if, when we were enemies.” There are four distinct facts or events given us here, on which the argument of the passage builds itself. Two of these have reference to the history of the sinner, and two of them to the history of the sinner’s Deliverer. The first two are, man’s enmity and man’s reconciliation; the last two are, the Saviour’s death and the Saviour’s life. “Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins.” There having been in His infinite bosom this exceeding love before He gave His Son, it is wholly incredible that He should be less gracious now, less willing to bestow all needed gifts. For
1. That gift did not exhaust His love. It did not empty the heart of God, nor dry up the fountain of His grace.
2. That gift has not thrown any hindrance in the way of God’s love. It is not now a more difficult thing for God to love us; nay, if we can say so, it is easier than ever. All hindrances have now melted away. Having thus briefly noticed this important truth, we now pass on to consider the three special heads of argument.
I. If God did so much for us when enemies, what will He do, or rather, what will He not do, for us now that we are friends?—Our enmity, great as it was, did not hinder His bestowing such an unspeakable gift: what is there, then, within the whole circle of the universe, which we may not count upon, now that that enmity has been removed, and we have entered into eternal friendship with Him? There may be said to be three stages in this love, at each of which it rises and increases:
1. He loved us when enemies;
2. He loves us more when friends, even in this imperfect state of still-remaining sin;
3. He will love us yet more when imperfection has been shaken off, and we are presented without spot, or wrinkle, or any such thing. Here, then, is love in which we may assuredly triumph. It was love which expressed itself by an infinite gift. He is loving us and blessing us here; oh! will He not love us and bless us in the day when we take possession of the provided inheritance?
II. If Christ’s death did so much for us, what will not His life do?—If a dying Saviour did so much for us, what will not a living Saviour be able to do? The expression “saved” used here denotes the whole blessing which God has in store for us—complete deliverance in every sense of that word—a complete undoing of our lost estate. Its consummation is, when Jesus comes the second time without sin unto salvation. The apostle’s argument rests on the fact of the existence of these two opposite states of being—the two opposite extremities of being, death and life. Death is the lowest pitch of helplessness, lower even than the feebleness of infancy. It is the extremity of weakness. It is the utter cessation of all strength. Life is the opposite of this. It is the full possession of being, with all its faculties and powers. It is the guarantee for the forth-putting of all the vigour and strength which belong to the individual in whom it dwells. And it is thus that the apostle reasons: If Christ in His lowest state of weakness accomplished such marvels for us, what will He not be able to do for us now that He is in the full exercise of His almighty strength?
III. If Christ’s death did so much for us when enemies, what will not His life do for us when friends?—In other words, if a dying Saviour did so much for us when enemies, what will not a living Saviour do for us when friends? If a father, in the midst of poverty and weakness, will do much for a prodigal child, what will he not, in the day of his riches and power and honour, do for a reconciled son? Hear how Scripture speaks of His life. “When He who is our life shall appear, then shall we also appear with Him in glory.” His appearing as our life shall bring with it all that blessedness and glory which pertain to Him as the living One—as our life. “Because I live, ye shall live also.” He cannot die; He liveth for ever. He is the resurrection and the life; therefore life, and all that life comprises, shall be ours. “He ever liveth to make intercession for us.” Of what, then, is it that this life of Christ gives us the assurance? Of salvation, says the apostle: “We shall be saved by His life.” Reconciliation is the result of His death; salvation, of His life!—H. Bonar.
SUGGESTIVE COMMENTS ON Rom_5:9-11
Ground of confidence.—“Much more then, being now justified by His blood, we shall be saved from wrath through Him.” This and the following verse draw the obvious inference from the freeness and greatness of the love of God, as just exhibited, that believers shall be ultimately saved. It is an argument à fortiori. If the greater benefit has been bestowed, the less will not be withheld. If Christ has died for His enemies, He will surely save His friends. “Being justified.” To be justified is more than to be pardoned; it includes the idea of reconciliation or restoration to the favour of God, and the participation of the consequent blessings. This idea is prominently presented in the following verse. We are justified “by His blood.” This expression, as remarked above, exhibits the true ground of our acceptance with God. It is not our works, nor our faith, nor our new obedience, nor the work of Christ in us, but what He has done for us. Having by the death of Christ been brought into the relation of peace with God, being now regarded for His sake as righteous, “we shall be saved from wrath through Him.” He will not leave His work unfinished; whom He justifies, them He also glorifies. The word “wrath” of course means the effects of wrath or punishment, those sufferings with which the divine displeasure visits sin. Not only is our justification to be ascribed to Christ, but our salvation is “through” Him. Salvation, in a general sense, includes justification; but when distinguished from it, as in this case, it means the consummation of that work of which justification is the commencement. It is a preservation from all the causes of destruction, a deliverance from the evils which surround us here or threaten us hereafter, and an introduction into the blessedness of heaven. Christ thus saves us by His providence and Spirit, and by His constant intercession. There is therefore most abundant ground for confidence for the final blessedness of believers, not only in the amazing love of God, by which, though sinners and enemies, they have been justified and reconciled by the death of His Son, but also in the consideration that this same Saviour that died for them still lives, and ever lives to sanctify, protect, and save them.—Hodge.
“Justify” here means “deliver from.”—“Much more then, being now justified by His blood, we shall be saved from wrath through Him.” The word “justified” is here used to denote “delivered,” as may be inferred from the connection of the argument. Christ died for us, saith the apostle, and thus “justified,” that is “delivered,” us from death, which was our due. And if we are already delivered from death by the shedding of His blood, much more shall we be saved from wrath, that is from future punishment, through Him. Such is the argument. But if we should suppose the word “justified” to have its most usual meaning, namely, “accounted righteous,” there would be no room for the further effect here mentioned, of delivering us from future punishment. For justification denotes both delivering from wrath and also holding us entitled to the reward of righteousness. The apostle’s assertion therefore is, that being delivered by the death of Christ from the dominion of sin and from that death which was due to us, we shall through Him also be saved from the wrath to come. The expression “much more shall we be saved from wrath” implies that Christ’s dying to save us from the death due to us as sinners was the most important part of the plan of salvation; and this essential part of the dispensation being already accomplished, there can be no doubt that the natural effect of this part of it, namely, saving us from future punishment, will in due time take place also.—Ritchie.
The word “atonement” may be used.—The word here translated “the atonement” is twice, in the preceding verse, rendered by the word to “reconcile”; and it would have expressed the meaning more exactly had the passage been rendered “by whom we have received the reconciliation.” For, according to common use of language, an atonement is a sacrifice offered for sin; and it is received or accepted by Him whose law has been violated, and whom it is intended to propitiate. Strictly speaking, therefore, we do not receive atonement. It is both offered to God and accepted by Him. At the same time, the use of the word “atonement” instead of “reconciliation” makes no change in the meaning. For reconciliation is altogether the effect of the Atonement. It is this which removes the displeasure of God which lies on mankind as sinners, and renders Him willing to receive them into His favour. And we may without impropriety be said to receive the Atonement when we accept of these fruits of it, as they are offered in the gospel.—Ritchie.
Jesus reveals the love of God by deeds.—Francis Turretin says the doctrine of the Atonement is the chief part of our salvation, the anchor of faith, the refuge of hope, the rule of charity, the true foundation of the Christian religion, and the richest treasure of the Christian Church. When prophets and apostles have given us their message, their work is done. But it is different with Christ Jesus. Far more of God is revealed in what Jesus was, in what He did, and in what He suffered, than in what He taught. He revealed the mercy and tenderness of God more by His deeds than His words. Others had spoken of the beautiful, but none lived so beautifully. The evangelists give lengthened accounts of His death: the Saviour Himself ever kept it before Him, because it was of a sacrificial character. Jesus viewed death with terror, while the martyrs viewed it with delight. Surely this terror was not caused by the prospect of crucifixion, though painful. The only explanation of His death is His own: “He gave His life a ransom for many”; “His blood was shed for the remission of sins.” The cross, the symbol of dishonour and weakness, is the mightiest power in the universe. Peter, in his early discourse, refers to the death of Christ as a crime on the part of the Jews in order to lead them to repentance. It is significant that Peter’s whole thought should be concentrated on the cross and resurrection. How was it that Peter referred so much to His death? Christ suffered for us. It is not said that Christ taught or worked miracles for us. St. John strongly sets forth Christ’s death as a propitiation, and St. Paul maintained that Christ died for our sins. The history of the doctrine is a. proof that the idea of an objective atonement was not invented by theologians.—Abstracted from, “The Atonement,” by R. W. Dale.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On vv8–9 8. “And God commendeth his love toward us because…
8. “And God commendeth his love toward us because we being yet sinners, Christ died for us.” A good man, in the primary sense, is one who never sinned. Hence in this original sense it applies to Christ only. In case of the rich young man who called Him good master,” and to whom He responded, “Why callest thou me good? for there is none good but one, and that is God,” many persons erroneously think that our Savior refused to be called good, referring to this passage as an argument against the possibility of entire sanctification in this life. They utterly misapprehend the whole matter. Our Savior did not refuse to be called good, but simply turned the young man’s appellation, “calling him good master,” into a confession of His divinity: “You call me good, and such I am. Now as there is none good but God, do you not see that you have recognized my divinity, calling me God?” While in this primary sense no fallen beings are good, yet there is a gracious possibility for us all to be righteous and holy, from the fact that a righteous man is simply a pardoned sinner, and a holy man a purified sinner. The case was an extreme one. If a good man were on the earth, such would be his glory and majesty that some one might die for him, while it is scarcely Probable that any one would die for a righteous man, i. e., a pardoned sinner; but Jesus even died not only for people utterly destitute of any resources or commendation, but even His enemies.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v8
Romans
WHAT PROVES GOD’S LOVE
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Rom 5:8.
We have seen in previous sermons on the preceding context that the Apostle has been tracing various lines of sequence, all of which converge upon Christian hope. The last of these pointed to the fact that the love of God, poured into a heart like oil into a lamp, brightened that flame; and having thus mentioned the great Christian revelation of God as love, Paul at once passes to emphasise the historical fact on which the conviction of that love rests, and goes on to say that ‘the love of God is shed abroad in our hearts by the Holy Ghost which is given to us, for when we were yet without strength, in due time Christ died for the ungodly.’ Then there rises before him the thought of how transcendent and unparalleled a love is that which pours its whole preciousness on unworthy and unresponsive hearts. He thinks to himself-’We are all ungodly; without strength-yet, He died for us. Would any man do that? No! for,’ says he, ‘it will be a hard thing to find any one ready to die for a righteous man-a man rigidly just and upright, and because rigidly just, a trifle hard, and therefore not likely to touch a heart to sacrifice; and even for a good man, in whom austere righteousness has been softened and made attractive, and become graciousness and beneficence, well! it is just within the limits of possibility that somebody might be found even to die for a man that had laid such a strong hand upon his affections. But God commendeth His love in that while we were yet sinners Christ died for us.’ Now, when Paul says ‘commend,’ he uses a very significant word which is employed in two ways in the New Testament. It sometimes means to establish, or to prove, or to make certain. But ‘prove’ is a cold word, and the expression also means to recommend, to set forth in such a way as to appeal to the heart, and God does both in that great act. He establishes the fact, and He, as it were, sweeps it into a man’s heart, on the bosom of that full tide of self-sacrifice.
So there are two or three points that arise from these words, on which I desire to dwell now-to lay them upon our hearts, and not only upon our understandings. For it is a poor thing to prove the love of God, and we need that not only shall we be sure of it, but that we shall be softened by it. So now let me ask you to look with me, first, at this question-
I. What Paul thought Jesus Christ died for.
‘Died for us.’ Now that expression plainly implies two things: first, that Christ died of His own accord, and being impelled by a great motive, beneficence; and, second, that that voluntary death, somehow or other, is for our behoof and advantage. The word in the original, ‘for,’ does not define in what way that death ministers to our advantage, but it does assert that for those Roman Christians who had never seen Jesus Christ, and by consequence for you and me nineteen centuries off the Cross, there is benefit in the fact of that death. Now, suppose we quote an incident in the story of missionary martyrdom. There was a young lady, whom some of us knew and loved, in a Chinese mission station, who, with the rest of the missionary band, was flying. Her life was safe. She looked back, and saw a Chinese boy that her heart twined round, in danger. She returned to save him; they laid hold of her and flung her into the burning house, and her charred remains have never been found. That was a death for another, but ‘Jesus died for us’ in a deeper sense than that. Take another case. A man sets himself to some great cause, not his own, and he sees that in order to bless humanity, either by the proclamation of some truth, or by the origination of some great movement, or in some other way, if he is to carry out his purpose, he must give his life. He does so, and dies a martyr. What he aimed at could only be done by the sacrifice of his life. The death was a means to his end, and he died for his fellows. That is not the depth of the sense in which Paul meant that Jesus Christ died for us. It was not that He was true to His message, and, like many another martyr, died. There is only one way, as it seems to me, in which any beneficial relation can be established between the Death of Christ and us, and it is that when He died He died for us, because ‘He bare our sins in His own body on the tree.’
Dear brethren, I dare say some of you do not take that view, but I know not how justice can be done to the plain words of Scripture unless this is the point of view from which we look at the Cross of Calvary-that there the Lamb of Sacrifice was bearing, and bearing away, the sins of the whole world. I know that Christian men who unite in the belief that Christ’s death was a sacrifice and an atonement diverge from one another in their interpretations of the way in which that came to be a fact, and I believe, for my part, that the divergent interpretations are like the divergent beams of light that fall upon men who stand round the same great luminary, and that all of them take their origin in, and are part of the manifestation of, the one transcendent fact, which passes all understanding, and gathers into itself all the diverse conceptions of it which are formed by limited minds. He died for us because, in His death, our sins are taken away and we are restored to the divine favour.
I know that Jesus Christ is said to have made far less of that aspect of His work in the Gospels than His disciples have done in the Epistles, and that we are told that, if we go back to Jesus, we shall not find the doctrine which for some of us is the first form in which the Gospel finds its way into the hearts of men. I admit that the fully-developed teaching followed the fact, as was necessarily the case. I do not admit that Jesus Christ ‘spake nothing concerning Himself’ as the sacrifice for the world’s sins. For I hear from His lips-not to dwell upon other sayings which I could quote-I hear from His lips, ‘The Son of Man came not to be ministered unto, but to minister’-that is only half His purpose-’and to give His life a ransom instead of the many.’ You cannot strike the atoning aspect of His death out of that expression by any fair handling of the words.
And what does the Lord’s Supper mean? Why did Jesus Christ select that one point of His life as the point to be remembered? Why did He institute the double memorial, the body parted from the blood being a sign of a violent death? I know of no explanation that makes that Lord’s Supper an intelligible rite except the explanation which says that He came, to live indeed, and in that life to be a sacrifice, but to make the sacrifice complete by Himself bearing the consequences of transgression, and making atonement for the sins of the world.
Brethren, that is the only aspect of Christ’s death which makes it of any consequence to us. Strip it of that, and what does it matter to me that He died, any more than it matters to me that any philanthropist, any great teacher, any hero or martyr or saint, should have died? As it seems to me, nothing. Christ’s death is surrounded by tenderly pathetic and beautiful accompaniments. As a story it moves the hearts of men, and ‘purges them, by pity and by terror.’ But the death of many a hero of tragedy does all that. And if you want to have the Cross of Christ held upright in its place as the Throne of Christ and the attractive power for the whole world, you must not tamper with that great truth, but say, ‘He died for our sins, according to the Scriptures.’
Now, there is a second question that I wish to ask, and that is-
II. How does Christ’s death ‘commend’ God’s love?
That is a strange expression, if you will think about it, that ‘God commendeth His love towards us in that Christ died.’ If you take the interpretation of Christ’s death of which I have already been speaking, one could have understood the Apostle if he had said, ‘Christ commendeth His love towards us in that Christ died.’ But where is the force of the fact of a man’s death to prove God’s love? Do you not see that underlying that swift sentence of the Apostle there is a presupposition, which he takes for granted? It is so obvious that I do not need to dwell upon it to vindicate his change of persons, viz. that ‘God was in Christ,’ in such fashion as that whatsoever Christ did was the revelation of God. You cannot suppose, at least I cannot see how you can, that there is any force of proof in the words of my text, unless you come up to the full belief, ‘God was in Christ reconciling the world to Himself.’
Suppose some great martyr who dies for his fellows. Well, all honour to him, and the race will come to his tomb for a while, and bring their wreaths and their sorrow. But what bearing has his death upon our knowledge of God’s love towards us? None whatever, or at most a very indirect and shadowy one. We have to dig deeper down than that. ‘God commends His love . . . in that Christ died.’ ‘He that hath seen Me hath seen the Father.’ And we have the right and the obligation to argue back from all that is manifest in the tender Christ to the heart of God, and say, not only, ‘God so loved the world that He’ sent His Son, but to see that the love that was in Christ is the manifestation of the love of God Himself.
So there stands the Cross, the revelation to us, not only of a Brother’s sacrifice, but of a Father’s love; and that because Jesus Christ is the revelation of God as being the ‘eradiation of His glory, and the express image of His person.’ Friends! light does pour out from that Cross, whatever view men take of it. But the omnipotent beam, the all-illuminating radiance, the transforming light, the heat that melts, are all dependent on our looking at it-I do not only say, as Paul looked at it, nor do I even say as Christ looked at it, but as the deep necessities of humanity require that the world should look at it, as the altar whereon is laid the sacrifice for our sins, the very Son of God Himself. To me the great truths of the Incarnation and the Atonement of Jesus Christ are not points in a mere speculative theology; they are the pulsating vital centre of religion. And every man needs them in his own experience.
I was going to have said a word or two here-but it is not necessary-about the need that the love of God should be irrefragably established, by some plain and undeniable and conspicuous fact. I need not dwell upon the ambiguous oracles which-
‘Nature, red in tooth and claw,
With rapine’
gives forth, nor on how the facts of human life, our own sorrows, and the world’s miseries, the tears that swathe the earth, as it rolls on its orbit, like a misty atmosphere, war against the creed that God is love. I need not remind you, either, of how deep, in our own hearts, when the conscience begins to speak its not ambiguous oracles, there does rise the conviction that there is much in us which it is impossible should be the object of God’s love. Nor need I remind you how all these difficulties in believing in a God who is love, based on the contradictory aspects of nature, and the mysteries of providence, and the whisperings of our own consciousness, are proved to have been insuperable by the history of the world, where we find mythologies and religions of all types and gods of every sort, but nowhere in all the pantheon a God who is Love.
Only let me press upon you that that conviction of the love of God, which is found now far beyond the limits of Christian faith, and amongst many of us who, in the name of that conviction itself, reject Christianity, because of its sterner aspects, is historically the child of the evangelical doctrine of the Incarnation and sacrifice of Jesus Christ. And if it still subsists, as I know it does, especially in this generation, amongst many men who reject what seems to me to be the very kernel of Christianity-subsists like the stream cut off from its source, but still running, that only shows that men hold many convictions the origin of which they do not know. God is love. You will not permanently sustain that belief against the pressure of outward mysteries and inward sorrows, unless you grasp the other conviction that Christ died for our sins. The two are inseparable.
And now lastly-
III. What kind of love does Christ’s death declare to us as existing in God?
A love that is turned away by no sin-that is the thing that strikes the Apostle here, as I have already pointed out. The utmost reach of human affection might be that a man would die for the good-he would scarcely die for the righteous. But God sends His Son, and comes Himself in His Son, and His Son died for the ungodly and the sinner. That death reveals a love which is its own origin and motive. We love because we discern, or fancy we do, something lovable in the object. God loves under the impulse, so to speak, of His own welling-up heart.
And yet it is a love which, though not turned away by any sin, is witnessed by that death to be rigidly righteous. It is no mere flaccid, flabby laxity of a loose-girt affection, no mere foolish indulgence like that whereby earthly parents spoil their children. God’s love is not lazy good-nature, as a great many of us think it to be and so drag it in the mud, but it is rigidly righteous, and therefore Christ died. That Death witnesses that it is a love which shrinks from no sacrifices. This Isaac was not ‘spared.’ God gave up His Son. Love has its very speech in surrender, and God’s love speaks as ours does. It is a love which, turned away by no sin, and yet rigidly righteous and shrinking from no sacrifices, embraces all ages and lands. ‘God commendeth’-not ‘commended.’ The majestic present tense suggests that time and space are nothing to the swift and all-filling rays of that great Light. That love is ‘towards us,’ you and me and all our fellows. The Death is an historical fact, occurring in one short hour. The Cross is an eternal power, raying out light and love over all humanity and through all ages.
God lays siege to all hearts in that great sacrifice. Do you believe that Jesus Christ died for your sins ‘according to the Scriptures’ ? Do you see there the assurance of a love which will lift you up above all the cross-currents of earthly life, and the mysteries of providence, into the clear ether where the sunshine is unobscured? And above all, do you fling back the reverberating ray from the mirror of your own heart that directs again towards heaven the beam of love which heaven has shot down upon you? ‘Herein is love, not that we loved God, but that He loved us, and gave His Son to be the propitiation for our sins.’ Is it true of us that we love God because He first loved us?
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv8–9 But God commendeth his own love toward us, in…
But God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us .
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v8 You can translate this verb in past tense using…
proves
You can translate this verb in past tense using "demonstrated" or "showed."
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us ... we
All occurrences of "us" and "we" refer to all believers and should be inclusive. (See: Inclusive "We")
Much more, then, now that we are justified by his blood
Here "justified" means that God puts us in a right relationship with himself. You can translate this in an active form. AT: "How much more will God do for us now that he has made us right with himself because of the death of Jesus on the cross" (See: Assumed Knowledge and Implicit Information and Active or Passive)
blood
This is a metonym for the sacrificial death of Jesus on the cross. (See: Metonymy)
saved
This means that through Jesus' sacrificial death on the cross, God has forgiven us and rescued us from being punished in hell for our sin.
the wrath of God
Here "wrath" is a metonym that refers to God's punishment of those who have sinned against him. AT: "God's punishment" (See: Metonymy)
translationWords
God
love
sin
Christ
just
blood
save
wrath
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v9 5:9 The blood of Christ refers to Jesus’ sacrificial…
5:9 The blood of Christ refers to Jesus’ sacrificial death (3:25). In the Scriptures, blood is shorthand for a violent death (Lev 17:11), especially when that death atones for sins. • he will certainly save us from God’s condemnation: Paul frequently speaks of salvation as the final deliverance of believers from God’s wrath and the tribulations of this life (see Rom 13:11).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.