communicated to us by the gospel; for the gospel is the ministry of reconciliation, by the means of
which we are in a manner brought into the kingdom of God. Rightly then does Paul set before our
eyes in Christ a sure pledge of God’s favor, that he might more easily draw us away from every
confidence in works. And as he teaches us by the word access, that salvation begins with Christ,
he excludes those preparations by which foolish men imagine that they can anticipate God’s mercy;
as though he said, “Christ comes not to you, nor helps you, on account of your merits.” He afterwards
immediately subjoins, that it is through the continuance of the same favor that our salvation becomes
certain and sure; by which he intimates, that perseverance is not founded on our power and diligence,
but on Christ; though at the same time by saying, that we stand, he indicates that the gospel ought
to strike deep roots into the hearts of the godly, so that being strengthened by its truth, they may
stand firm against all the devices of Satan and of the flesh. And by the word stand, he means, that
faith is not a changeable persuasion, only for one day; but that it is immutable, and that it sinks
deep into the heart, so that it endures through life. It is then not he, who by a sudden impulse is led
to believe, that has faith, and is to be reckoned among the faithful; but he who constantly, and, so
to speak, with a firm and fixed foot, abides in that station appointed to him by God, so as to cleave
always to Christ.
And glory in the hope, etc. The reason that the hope of a future life exists and dares to exult, is
this, — because we rest on God’s favor as on a sure foundation: for Paul’s meaning is, that though
the faithful are now pilgrims on the earth, they yet by hope scale the heavens, so that they quietly
enjoy in their own bosoms their future inheritance. And hereby are subverted two of the most
pestilent dogmas of the sophists. What they do in the first place is, they bid Christians to be satisfied
with moral conjecture as to the perception of God’s favor towards them; and secondly, they teach
that all are uncertain as to their final perseverance; but except there be at present sure knowledge,
and a firm and undoubting persuasion as to the future, who would dare to glory? The hope of the
glory of God has shone upon us through the gospel, which testifies that we shall be participators
of the Divine nature; for when we shall see God face to face, we shall be like him. (2 Peter 1:4; 1
John 3:2.)
Romans 5:3-5
We have peace with God,
Through our Lord Jesus Christ;- Through whom we have had, yea, the access by faith
To this grace, in which we stand,
And exult in the hope of the glory of God.
The illative, then, is to be preferred to therefore, as it is an inference, not from a particular verse or a clause, but from what
the Apostle had been teaching. By the phrase, “the glory of God,” is meant the glory which God bestows: it is, to use the words
of Professor Stuart, “genitivus auctoris.”
The word “access,” has two meanings, — introduction (adductio) — and access (accessio.) The verb , is used
in 1 Peter 3:18, in the sense of introducing, leading or bringing to. So Christ, as Wolfius remarks, may be considered to be here
represented as the introducer and reconciler, through whom believers come to God and hold intercourse with him. “Introduction”
is the version of Macknight; and Doddridge has also adopted this idea. — Ed.