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.^161 The import of the whole is, — since Christ has attained righteousness for sinner 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.
Romans 5:10
- Si enim quum inimici essemus,
reconciliati sumus Deo per mortem Filii ejus; - For if, when we were enemies, we were
reconciled to God by the death of his Son, much
multo magis, reconciliati, servabimur per vitam
ipsius.
more, being reconciled, we shall be saved by his
life.- This is an explanation of the former verse, amplified by introducing a comparison between
life and death. We were enemies, he says, when Christ interposed for the purpose of propitiating
the Father: through this reconciliation we are now friends; since this was effected by his death;
transgression, μ μ ; and Schleusner gives “scelestus — wicked,” “flagitiosus — full of mischief,” as being
sometimes its meaning.
But the description goes farther, for in Romans 5:10 the word “enemies ,” is introduced in order to complete the character
of those for whom Christ died. They were not only “ungodly,” and therefore unjust towards God, and “wicked,” given to all
evils; but also “enemies,” entertaining hatred to God, and carrying on war, as it were, against him. — Ed.(^161) The meaning given to is not peculiar. It is used with an accusative in two senses, — to recommend, to commend, to
praise, as in Romans 16:1; 2 Corinthians 3:1; 2 Corinthians 5:12; 2 Corinthians 10:12, 18; and also, to prove, to demonstrate,
to shew, to render manifest or certain, and thus to confirm, as in Romans 3:5; 2 Corinthians 6:4; 7:11; Galatians 2:18; Schleusner
refers to this passage as an instance of the latter meaning. That God proved, or rendered manifest, or conspicuously shewed, his
love, seems to be the most suitable idea, as the proof or the evidence is stated in the words which follow. The Syriac version
gives the sense of shewing or proving. Vatablus has “proves” or verifies; Grotius, “renders conspicuous,” Beza, “commends,”
as our version and Macknight; Doddridge, “recommends;” Hodge, “renders conspicuous.” — Ed.