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.
For if, when we were enemies, х echthroi (G2190) ontes (G5607)] - not in the active sense of the word, as meaning 'persons cherishing enmity toward God' (so Grotius), but obviously in the passive sense, 'objects of God's enmity,' or 'righteous hatred,' in respect of our sinful character, as all the best interpreters agree (as Calvin, Fritzsche, Meyer, DeWette, Alford, Hedge);
We were reconciled to God - here also not in the active sense, of a restoration of our good feeling toward God, but obviously of His toward us. [See Fritzsche on dialassein and katallassein, notes, pp. 276-280.]
By the death of his Son, much more, being ('having been') reconciled, we shall be saved by his life. Here let the reader observe that the whole Mediatorial work of Christ is divided into two grand stages-the one already completed on earth, the other now in course of completion in heaven. The first of these is called "Justification by His blood," in the one verse, and in the other, "Reconciliation to God by the death of His Son:" the second is called "Salvation from wrath through Him," in the one verse, and in the other "Salvation by His life." What the one of these imports is plain enough; but the other - "Salvation from wrath through Him" - may require a word of explanation. It denotes here the whole work of Christ toward believers, from the moment of justification, when the wrath of God is turned away from them, until the Judge on the great white Throne shall discharge that wrath upon them that "obey not the Gospel of our Lord Jesus Christ;" and that work may all be summed up in "keeping them from falling, and presenting them faultless before the presence of His glory, with exceeding joy (Jude 1:24): thus are they "saved from wrath through Him." Now the apostle's argument is, that if the one has been already done, much more may we assure ourselves that the other will be done. The ground of this argument (a majore ad minus) is the irresistible fact that the thing which has been done was at once inconceivably difficult and repulsive, whereas what has to be done is in all respects the reverse. For our "justification" cost Him "His blood," and He has already shed it-our "reconciliation to God" was the reconciliation of 'enemies,' and by the death of His Son; yet even this has been gone through and completed; whereas our "salvation from wrath through Him," as it costs Him no suffering, so it is for friends, whom it is sweet to serve. Thus, the whole statement amounts to this: 'If that part of the Saviour's work which cost Him His blood, and which had to be done for persons incapable of the least sympathy either with His love or His labours in their behalf-even our "justification," our "reconciliation" - is already completed; how much more will He do all that remains to be done, since He has it to do, not by death-agonies anymore, but in troubled "life," and no longer for enemies, but for friends-from whom, at every stage of it, He receives the grateful response of redeemed and adoring souls!'
With one other privilege of the justified the apostle closes this section.
Fourth: Triumph in God Himself (Romans 5:11)