An Exposition of Pauls Epistles, Letter 1 · Chapter 5
CHAP. V.
THe first Confirmation of this Divine ground of the Iustification of sinners by Faith in Christ, you have had; the second assertion follows, from a solid consolation, which this way of our Iustification affords against wrath and sin.
The parts of the Chapter are two. In the first is propounded a consolation in repeating the several fruits of our Righteousness by Faith in Christ, to verse the sixth. In the other, is set forth the solidity of this comfort, to the end of the Chapter.
Vers. 1. Therefore being justified by Faith, wee have peace with God through our Lord Iesus Christ.
The first part of the Chap. in which hee recites nine benefits or fruits, which depend upon each other, to shew the consolation, which Justification by Faith in Christ afford… to us.
The first fruit is peace, or reconciliation with God, now appeased by our Mediator, or through Christ who hath made peace for us.
Vers. 2. By whom also wee have access by Faith into his Grace wherein wee stand:
The second fruit, is a daily leading by the hand, as it were, through Christ by Faith, into the favour and grace of God, that wee might use and enjoy it more and more, and bee even wholly taken into it.
Stand] The third fruit, is the confirmation of us in this state of grace, that wee may not fall from it, but constantly stand.
And rejoyce] The fourth fruit, is a rejoycing in the most assured hope of enjoying of celestial glory hereafter with God.
Vers. 3. And not only so, but wee glory in tribulations also, knowing that tribulation worketh patience:
4. And patience, experience: and experience, hope.
The fifth fruit, is a glorying in all tribulations, and that in the midst of afflictions, to which wee are lyable in this life, after wee are justified.
Knowing] The sixth fruit, is the giving occasion of rejoycing in tribulations, upon a certain knowledge or perswasion of persevering in holiness by the Cross. Because thereby God teacheth us patience, and by patience in us, affords us new instructions of his grace towards us, giving us experience, and by experience encreaseth and confirms our faith, and hope of present and full freedome hereafter from tribulations.
Vers. 5. And hope maketh not ashamed, because the love of God is shed abroad in our hearts, by the Holy Ghost which is given unto us.
The seventh fruit, is a certainty of the possession of the good hoped for, or freedome from being ashamed, which the frustration of conceived hope causeth: for hope arising from Justifying Faith, after this manner stirred up and encreased, deceiveth not, nor maketh him that hopes ashamed.
Shed abroad] The eighth fruit confirming the former, is a sense of Divine Love towards us, shed abroad in our hearts, and filling them; which as a certain earnest, stablisheth us in the hope of future good things.
The Spirit] The ninth fruit, is the Holy Ghost more plentifully given to us who believe in Christ, which Spirit works in us this sense of Divine Love towards us, and witnesses together with our Spirits, that wee are the sons of God, and works in us all his other works belonging to Regeneration, Consolation and Salvation. All that are justified by Faith have right to all these priviledges: If there bee any that are Babes in Christ, or under any tentation, and know not that they are justified, and are not acquainted with the Consolations of the Spirit, and sorrow under their sins, no wonder that they receive no comfort from these fruits.
Vers. 6. For when wee 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 wee were yet sinners, Christ died for us.
9 Much more then being now justified by his Blood, wee shall bee saved from wrath through him.
The second Part.
The second part of the Chapter, wherein hee shews the solidity of Consolation against wrath and sin, by a two-fold comparison; whereof the first is of Christ with Christ; to ver. 12. The other is of Christ (which is the second Adam) with Adam our first parent; to the end.
There are three members of the comparison of Christ with Christ, wherein is proved, that they which are justified shall bee saved from wrath, by three Arguments.
The fi…st member of the comparison, is of the efficacy of Christs love towards us before Justification, with the efficacy of his love towards us after our Justification. To this sense, when wee lay in misery and sin, destitute of all strength to deliver our selves, Christ in the fulness of time died for us sinners, ver. 6. Such great love amongst men is scarcely found towards a righteous man, unless perchance for a good man, and some way profitable to us, some would dare to die, ver. 7. Whereupon the love of Christ is commended to us from this, that when wee were yet sinners, not yet justified, Christ died for us, that wee might bee delivered from wrath, ver. 8. Therefore much more effectual shall the love of Christ bee towards us, now justified by his blood, that wee might bee delivered by him from wrath, ver. 9. The Argument is sufficient, because the love of Christ towards us now justified, cannot bee less than it was towards us when wee lay in our sins. This is the first Argument.
Vers. 10. For if wh…n wee were enemies▪ wee were reconciled to God by the Death of his Son; much more being reconciled, wee shall bee saved by his life.
The second member of the comparison, is the efficacy of Christs death before Justification, and of his life after Justification, after this manner: If when wee were enemies, the Death of Christ was effectual for the reconciling of us unto God, it shall bee effectual to free us from wrath now being justified and reconciled; because it is absurd to determine, that Christ being raised from the dead, and living in heaven, should not preserve us from wrath, for whom that wee might bee freed, hee both died and arose from the dead. And this is the second Argument.
Vers. 11. And not only so, but wee also joy in God, through our Lord Iesus Christ, by whom wee have now received the attonement.
The third member of the comparison, is of the efficacy or virtue of Christ to procure and effect, that God might bee ours, (as a thing properly our own) which is greater, with the virtue and efficacy of Christ to preserve us from wrath, which is less: To this sense, wee have not this advantage only by Christ, that wee should bee preserved from wrath, but that which is chi…fest of all, wee make our boast (or rejoyce) in God as our peculiar possession, through our Lord Jesus Christ, who hath not only obtained reconciliation for us, but hath applyed it to us now justified by Faith, and hath made God reconciled peculiarly ours; therefore wee are sure to bee preserved from wrath. And this is the third Argument. In all which is shewed the solid consolation of those which are justified by Faith.
Vers. 12. Wherefore, as by one man sin entred into the world, and death by sin; and so death passed upon all men, for that all have sinned.
Another comparison is of Christ and Adam, tending to shew, that the righteousness of Christ is no less effectual to save those that are justified by Faith, than the sin of Adam was of force to destroy those that are not justified. There are six parts of the Comparison.
The first, As by one man, viz. Adam, sin entred into the world, and death by sin; and so death passed upon all men that are the sons of Adam by nature, in as much as in him, as in a common parent, all have sinned; so by one man Christ Jesus, the second Adam, Righteousness entred into the world, and Life by Righteousness, and so life was communicated to all men which are the sons of Christ by grace, (such as all are which are justified by Faith) in as much as in him, as in a common parent, surety, and advocate, all are justified. This Antithesis remains to bee collected from what follows, and especially from the end of ver. 14. where Christ is made the Anti-type of Adam, because hee is the Gate and Fountain of Righteousness and Life, as Adam was the Gate and Fountain of sin and death.
Vers. 13. For until the Law sin was in the world, but sin is not imputed when there is no Law.
14. Nevertheless, death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adams transgression, who is the figure of him that was to come.
Hee proves that sin entred into the world, by one man Adam, and was propagated to his posterity: For from Adam, to the Law written by Moses, sin was in the world, and imputed; and that could not bee, unless there had been some Law, at least unwritten, and innate; for had there been no Law, neither written nor innate, sin could not bee imputed, ver. 13. but it was imputed, because the punishment was inflicted: If so bee the wages of sin is death, it reigned from Adam to Moses, not only over those that were of riper years, but also over infants, which sinned originally in him, (seeing all men were in Adam one man) though not actually, or after the similitude of Adams actual transgression, ver. 14. The sum of all is, there was death, the wages of sin, therefore there was sin, therefore a Law, and sin from one passed unto all. Hee calls Adam a type of him that was to come, viz. of the second Adam, Christ, that wee might understand how Christ ought to answer in his saving effects, to those destructive effects of Adam, and that by the purpose of God, who would represent Christ the Saviour of men, in the lost original of mankind, that Christ might bee no less acknowledged the Fountain, Head, and Root of Righteousness and Life, to bee derived to those that are his, as Adam was the Fountain, Head and Root of propagating sin and death to his.
Vers. 15. But not as the offence, so also is the free gift; for if through the offence …f one, many be dead, much more the grace of God, and …he gift by grace, which is by one man Iesus Christ, hath abounded unto many.
The second member of the Comparison wherein they disagree, which is first briefly propounded, afterward more largely explained. The offence is not like the gift of God, for that good which proceeds from God, is of Divine efficacy and virtue, therefore infinitely surpasses the evil which is from man: Wherefore if the offence of one man, i. e. Adam, could bring forth death to many that were naturally propagated from him; much more the infinite grace of God, and the free gift of one m…n Jesus Christ, who also is God, shall abundantly convey life to them which are spiritually born of Christ. The sum of all is, Hee would have us know, that the grace of Christ is more potent to save, than the sin of Adam to destroy; and the gifts which are bestowed through the grace of God, are more excellent than those which Adam lost.
Vers. 16. And not as it was by one that sinned, so was the gift; for the judgement was by one to condemnation, but the free gift is of many offences unto Iustification.
The third branch of the Comparison, shewing the dissimilitude between the evil that entred only by Adam sinning, and the gift, which is by Jesus Christ; because the just judgement of God from one sin of Adam, proceeded to the just condemnation of himself, and of all, that by the Law of Nature were comprehended in his loyns: But grace, or the free gift of God, not only frees us from that one Original sin, but from a multitude of actual sins committed by every one, to a full justification from all sin. The sum of all is, condemnation is from one offence, but the gift of grace is an acquittal from all offences.
Vers. 17. For if by one mans offence death reigned by one, much more they which receive abundance of grace, and the gift of righteousness, shall reign in life by one, Iesus Christ.
The fourth branch of the Comparison, with a confirmation of the former, after this manner: If by one only sin of Adam, death entring, as a King, subdued mankind to it; much more being justified by Faith, receiving that abundant grace of God, and the gift of Righteousness, shall reign in life, by one, Jesus Christ; By how much the more excellent therefore the Kingdome of Life is (which makes its Subjects Kings, and companions with Christ in Life Eternal) than the Kingdome of death (which destroyes all its subjects) by so much the gift of Christ (in respect to its efficacy) excells the offence of Adam.
Vers. 18. Therefore as by the offence of one, judgement came upon all men to condemnation; even so ly the righteousn…ss of one, the free gift came upon all men unto …ustification of Life.
The fifth branch of the Comparison: As by the fall of Adam only, the guilt came upon all, (that sprang of Adam by a natural propagation) to their condemnation; so by the obedience of Christ only (wherein hee was obedient to his Father unto the death) the satisfaction came, to justification of all men, which spring of Christ by a spiritual regeneration.
Vers. 19. For as by one mans disobedience many were made sinners; so by the obedience of one, shall many bee made righteous.
The sixth branch of the Comparison, illustrating and …onfirming the former, after this manner: As by the disobedience of Adam only, it comes to pass, that many are accounted and dealt with in the judgement of God as sinners, because they are derived from him according to the flesh; so by the obedience of Christ only, many shall bee made righteous, that is, shall bee accounted as righteous; to wit, all they that are in Christ by Faith, born of him after the Spirit: For equal it is, that the poyson of sin should not pierce deeper, or the sin of Adam spread further upon his Off-spring, than the virtue of Christs obedience upon his: And it is meer, that as one sin of Adam was imputed to his children, to condemnation and death; so the intire obedience of Christ only should bee imputed to his sons to Justification, and the obtaining of Eternal Life.
Vers. 20. Moreover, the Law entred, that the offence might abound; but where sin abounded, grace did much more abound.
21. That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life, by Iesus Christ our Lord.
Hee illustrates and concludes this whole comparison, by shewing the abundance of sin in those that are justified, renders the grace of Christ more illustrious; and this hee does by answering an objection concerning the end and use of the published Law.
It may bee questioned, if death reigned by the Law of Nature, not written before Moses, what need was there of any written Law; and seeing righteousness comes not by the Law, as is said before, to what end was the Law?
Hee answers, by shewing a three-fold end of giving the Law.
First: The Law entred, that the offence might abound; i. e. The Law forbidding sin, and enjoyning righteousness, in that space of time betwixt Adam and Christ, came in, that sin, (which was daily committed, and yet because of ignorance not acknowledged) might bee known to bee sin, and that the natural wickedness of men might appear, which occasions, that by how much the more the Law requires righteousness, by so much the more concupiscence is stirred up aga…nst the Law; and that by this, the sin which lyes hid in men might bee manifested, and known to abound.
But where] The second end, that from the abundance of sin in those that were to bee justified, the exceeding abundant grace of Christ towards those that are justified might appear: seeing that where sin abounds in the conviction of men that are to bee justified, there the grace of Christ justifying is found to super-abound.
Even as] The third end, that the power of sin, (as a King) by the Law, might more clearly appear, shewing forth its condemning power, the power of the righteousness of Christ (as a Superiour King) held forth in the Gospel, might bee more …minent, prevailing, not only to the abolishing of the Kingdome of sin, but also to the conferring of Eternal Life upon those that are justified: Therefore by how much the more the force of sin (reigning over men not justified) crowding them to the prison of Eternal death, might more clearly appear; by so much the more, the virtue, power, and excellency of the grace of Christ, overcoming and subduing sin, leading men powerfully unto Eternal Life, might more manifestly bee declared.