For when we were yet without strength, in due time Christ died for the ungodly. (7) For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. (8) But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. (9) Much more then, being now justified by his blood, we shall be saved from wrath through him. (10) For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. (11) And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
The Apostle here enters upon another sweet view of divine love, as instanced in the great work of redemption. The act itself not only astonishingly great and unexampled, but the time when it was shewn enhancing the mercy. Not simply when we were without anything to recommend, but when we had everything to render us odious in God's sight. Not merely undeserving, but ill and hell-deserving creatures. And the thing itself stands on record without parallel. For although in the common circumstances of life, it might perhaps here and there be found that some few of the more noble and generous of mankind would venture their life as a substitute for another, where friendship or the love of applause might prompt to it, yet for a righteous man, that is, one that simply doth what is right between man and man, and no more, such instances would be rarely found. But what tends to magnify the riches of grace, and render the case of the death of Christ so illustrious and unexampled, is, the consideration that it was done for a set of men who were sinners, and at a time when it the midst of their sins against Him who died for them ? It was thus God commended his love, and endeared to us his mercy. There is a double manifestation of this love, both in the Father's giving his dear Son, and Christ offering himself as a sacrifice for the sins of his people.
And the Apostle dwells upon it, by setting it forth under a variety of views. The gift of God; the death of Christ; the justification by his blood; the reconciliation and peace; the joy in God through Christ, by whom, and in whom, we have received the atonement. And God the Holy Ghost hath most blessedly caused his servant thus to represent it, in order that the Church might have the higher apprehension of the unspeakable mercy. Indeed, language fails to afford any adequate representation. Had some generous prince pardoned his rebellious subjects, on their returning to their allegiance: Had he purchased their freedom, with an immense sum, when they were in slavery; Had he taken them into his favor, and brought them near himself; These would have been gracious acts in manifesting his munificence and liberality. But what should we have said, had this prince done, as Christ, the prince of the kings of the earth hath done, given himself a ransom for them, died for them, shed his blood for them, washed them from their sins in his own blood, and made them kings and priests unto God and his Father? What shall we call this? And yet it is in this manner God commendeth (that is, bids the Church to take notice and accept of), his love towards us! Reader! let you and I learn always to accept the Father's gift, and Jesus's grace, in this most sweet and precious way. God thus commendeth his love towards us!