Synopsis of the Books of the Bible, by John Nelson Darby, [1857-62], at sacred-texts.com
Thus, being justified by faith, we have peace with God. Remark here also the difference of Abraham's faith and ours. He believed God could perform what He promised. We are called to believe He has performed. Faith in God's word, believing God, and this faith laying hold on His power in resurrection, is faith that this has lifted us out [See Note #19] of the whole effect of our sins. It reposes in God's power as having wrought this deliverance for us, and justified us therein. Christ has been delivered for our offences and raised again for our justification. [See Note #20] The apostle had established the great principles. He comes now to the source and application of all (that is to say, their application to the condition of the soul in its own feelings). He sets before us the effect of these truths when received by faith through the power of the Holy Ghost. The work is done; the believer has part in it, and is justified. Having been justified, we have peace with God, we stand in divine favour, and rejoice in hope of the glory of God. We believe in a God who has intervened in power to raise Him from the dead who had borne our offences, and who, being raised, is the eternal witness that our sins are put away, and that the only true God is He who has done it in love. I have then peace with Him; all my sins are blotted out annulled by the work of Christ; my unburdened heart knows the Saviour God. I stand as a present thing in that grace or favour, God's blessed present favour resting on me, which is better than life. Through Christ, entered into His presence, I am even now in the enjoyment of His favour, in present grace. All the fruits of the old man are cancelled before God by the death of Christ. There cannot be a question as to my sins between me and God. He has nothing to impute to me that has been all settled in Christ's death and resurrection. As to the present time, I am brought into His presence in the enjoyment of His favour. Grace characterises my present relationship with God. Further, all my sins having been put away according to the requirements of God's glory, and Christ being risen from the dead, having met all that glory, I rejoice in the hope of the glory of God It is a full well-grounded hope of being in it, not a coming short of it. All is connected with God Himself, with, and according to, His perfections, the favour of God, and His glory for our hope. All is connected with His power in resurrection peace with God already settled, the present favour of God, and the hope of glory.
Remark here that justification is distinct from peace. "Having been justified, we have peace." Justification is my true state before God, by virtue of the work of Christ, of His death, and of resurrection. Faith, thus knowing God, is at peace with God; but this is a result, like the present enjoyment of the grace wherein we stand. Faith believes in the God who has done this, and who exercising His power in love and in righteousness has raised from the dead the One who bore my sins, having entirely abolished them, and having perfectly glorified God in so doing. On this ground, too, "by Him" we have found access into the full favour of God in which we stand. And what is the result? It is glory; we rejoice in the hope of the glory of God. It is God who is the root and the accomplisher of all. It is the gospel of God, the power of God in salvation, the righteousness of God, and it is into the glory of God that we are introduced in hope. Such is the efficacy of this grace with regard to us; it is peace, grace or favour, glory. One would say, This is all we can have: the past, present, and future are provided for.
Nevertheless there is more. First, practical experience. We pass in fact through tribulations; but we rejoice in this, because it exercises the heart, detaches us from the world, subdues the will, the natural working of the heart, purifies it from those things which dim our hope by filling it with present things, in order that we may refer more to God in all things, which, after all, are entirely directed by Him whose faithful grace ministered all this to us. We learn better that the scene in which we move passes away and changes, and is but a place of exercise, and not the proper sphere of life. Thus hope, founded on the work of Christ, becomes more clear, more disentangled from the mixture of that which is of man here below; we discern more clearly that which is unseen and eternal, and the links of the soul are more complete and entire with that which is on before us. Experience, which might have discouraged nature, works hope, because, come what may, we have the key to all, because the love of God who has given us this hope, made clearer by these exercises, is shed abroad in our hearts by the Holy Ghost who is given to us, who is the God of love dwelling in us.
Nevertheless, while giving this inward foundation of joy, the Spirit is careful to refer it to God, and to what He has done outside us, as regards the proof we have of it, in order that the soul may be built upon that which is in Him, and not on that which is in ourselves. This love is indeed in us; it sweetly explains all; but the love which is there through the presence of the Holy Ghost is the love of God, proved, namely, in that when we were destitute of all strength, in due time Christ died for the ungodly. The due time was when man had been demonstrated to be ungodly, and without strength to come out of this condition, although God, under the law, shewed him the way. Man can devote himself when he has an adequate motive; God has displayed the love that was peculiar [See Note #21] to Himself, in that, when there was no motive for Him in us, when we were nothing but sinners, Christ died for us! The source was in Himself, or rather was Himself. What a joy to know that it is in Him and of Him that we have all these things!
God, then, having reconciled us to Himself according to the prompting of His own heart, when we were enemies, will much more, now that we are justified, go on to the end; and we shall be saved from wrath through Christ. Accordingly he adds, speaking of the means, "If we were reconciled to God by the death of his Son," by that which was, so to speak, His weakness, "much more shall we be saved by his life," the mighty energy in which He lives eternally. Thus the love of God makes peace with regard to that which we were, and gives us security with regard to our future, making us happy withal in the present. And it is that which God is that secures to us all these blessings. He is love full of consideration for us, full of wisdom.
But there is a second "not only," after our state peace, grace, and glory what seemed complete and is complete salvation, had been established. "Not only" do we joy in tribulation, but we joy in God. We glory in Himself. This is the second part of the Christian's blessed experience of the joy which results from our knowledge of God's love in Christ, and our reconciliation by Him. The first was that he gloried in tribulation because of its effect, divine love being known The second is the love of God Himself in man. This known, we glory, not only in our salvation, and even in tribulation, but knowing such a Saviour God (a God who has raised up Jesus from the dead, and has saved us in His love), we glory in Him. Higher joy than this we cannot have.
This closes this section of the epistle, in which, through the propitiation made by Christ, the putting away of our sins, and the love of God Himself, has been fully made good and revealed: peace, grace possessed, and glory in hope; and that by the pure love of God Himself known in Christ's dying for sinners. It is purely of God and thus divinely perfect. It was no matter of experience, whatever joy flowed from it, but God's own acting from Himself, and so revealing Himself in what He is. Up to this, sins and personal guilt are treated of; now, sin and the state of the race. The pure favour of God towards us, beginning with us as sinners, is wonderfully brought out, going on to our rejoicing in Himself who has been, and is, such to us.
Having given the foundation and the source of salvation, and the confidence and enjoyment that flow from it, having based all on God, who had to do with those who were nothing but sinners devoid of all strength, and that by the death of Christ, the question of our sins was settled that for which each man would have had to be judged according to what each had respectively done. Lawless, or under law, all were guilty; a propitiatory, or mercy-seat, was set forth in the precious blood of Christ, peace made for the guilty, and God revealed in love. But this has carried us up higher. We have to do with God, and man as he is as a present thing. It is a question of sinful man; the Jew had no privilege here, he had nothing to boast of. He could not say, sin came in by us and by the law. It is man, sin, and grace that are in question. The apostle takes up this fundamental and essential question not sins and guilt to be judged of hereafter if not repented of, but the present state of man.
Man had nothing to boast of either. The God of grace is before our eyes, acting with regard to sin, when there was nothing else, save that law had aggravated the case by transgressions. Now sin came in by one man, and by sin death. This brings us to the condition of the race, not merely the acts of the individuals. That condition was exclusion from God, and an evil nature. All were alike in it, though surely each had added his own personal sins and guilt. Sin had come in by one, and death by sin. And thus death passed upon all men, for that all have sinned. For sin was in the world before the law. Nor did the law add much to the advantage of man's condition; it definitively imputed [See Note #22] his sin to him by giving him knowledge of it and forbidding it. Nevertheless, although there had been no imputation according to the government of God in virtue of an imposed and known rule, yet death reigned a constant proof of sin (moreover, the history of Genesis made all this incontestable, even to the Jew) over those who had not broken a covenant founded on a known commandment, as Adam [See Note #23] had done; and the Jews also, after the law was given. Men, between Adam and Moses, when there was no question of a law, as there was both before and after that interval, died just the same sin reigned.
We must observe here that from the end of Verse 12 to that of 17 (Rom 5:12-17) is a parenthesis: only the idea is developed, as in similar cases. In the parenthesis the apostle, after having presented Adam as the figure of Him who was to come of Christ, argues that the character of the gift cannot be inferior to that of the evil. If the sin of the one first man was not confined in its effects to him who committed it, but extended to all those who as a race were connected with him, with much greater reason shall the grace which is by one, Christ Jesus, not end in Him, but embrace the many under Him also. And with regard to the thing, as well as to the person and here the law is in view one single offence brought in death, but grace remits a multitude of offences. Thus it could suffice for that which the law had made necessary. And, as to the effect, death has reigned; but by grace, not only shall life reign, but we shall reign in life by One according to the abundance of grace by Jesus Christ.
In Verse 18 (Rom 5:18) the general argument is resumed in a very abstract way. "By one offence," he says, "towards all for condemnation, even so by one accomplished righteousness (or act of righteousness) towards all men, for justification of life." One offence bore in its bearing, so to speak, referred to all, and so it was with the one act of righteousness. This is the scope of the action in itself. Now for the application: for as by the disobedience of one man (only) many are constituted sinners, so by the obedience of one (only) many are constituted righteous It is still the thought that the act of the individual is not confined, as to its effects, within the limits of his own person. It affects many others, bringing them under the consequences of that act. It is said "all," when the scope of the action [See Note #24] is spoken of; "the many," when it is the definitive effect with regard to men; that is, the "many" who were in connection with him who accomplished the act.
This then was outside the law, though the law might aggravate the evil. It was a question of the effect of the acts of Adam and of Christ, and not of the conduct of individuals, to which evidently the law related. It is by one man's disobedience the many (all men) were made sinners, not by their own sins. Of sins each has his own: here it is a state of sin common to all Of what use then was the law? It came in, as it were, exceptionally, and accessory to the chief fact, "that the offence [See Note #25] might abound." But not only where the offence, but where sin abounded for under the law and without the law it has abounded grace has superabounded; in order that, as sin has reigned in death, grace should reign through righteousness in eternal life by Jesus Christ our Lord. If where sin reigns righteousness had reigned, it would have been to condemn the whole world. It is grace that reigns the sovereign love of God. Righteousness is on a level with the evil, when it deals with evil, by the fact that it is righteousness; but God is above it, and acts, and can act has a right to act according to His own nature; and He is love. Is it that He sanctions unrighteousness and sin? No, in His love He brings about the accomplishment of divine righteousness by Jesus Christ. He has accomplished in Him that divine righteousness in raising Him to His right hand. But this is in virtue of a work wrought for us, in which He has glorified God. Thus He is our righteousness, we the righteousness of God in Him. It is the righteousness of faith, for we have it by believing in Him. It is love which taking the character of grace when sin is in question reigns, and gives eternal life above and beyond death life that comes from above and ascends thither again; and that in divine righteousness, and in connection with that righteousness, magnifying it and manifesting it through the work of Jesus Christ, in whom we have this life, when He had wrought what brought out divine righteousness, in order that we might possess eternal life and glory according to it. If grace reigns, it is God who reigns. That righteousness should be maintained is that which His nature required. But it is more than maintained according to the measure of the claim God had on man as such. Christ was perfect surely as man; but He has glorified what God is Himself, and, He being raised from the dead by the glory of the Father, God has glorified His righteousness by setting Him at His right hand, as He did His love in giving Him. It is now righteousness in salvation given by grace to those who possessed none given in Jesus, who by His work laid the full ground for it in glorifying God with regard even to sin, in the place where in this respect all that God is has been displayed.
The fulfilment of the law would have been man's righteousness: man might have gloried in it. Christ has glorified God a most weighty point in connection with righteousness, connecting it withal with glory. And grace imparts this to the sinner by imputation, accounting him righteous according to it, introducing him in the glory which Christ merited by His work the glory in which He was as Son before the world began.
But alas! in this glorious redemption accomplished by grace, which substitutes the righteousness of God and the person of the second Adam for the sinand the person of the first, the perversity of the flesh can find occasion for the sin which it loves, or at least to charge the doctrine with it. If it is by the obedience of One that I am constituted righteous, and because grace superabounds, let us sin that it may abound: that does not touch this righteousness, and only glorifies this superabundance of grace. Is this the apostle's doctrine? or a legitimate consequence of his doctrine? In no wise. The doctrine is, that we are brought into God's presence through death, in virtue of the work which Christ therein accomplished, and by having a part in that death. Can we live in the sin to which we are dead? It is to contradict oneself in one's own words. But, being baptised unto Christ (in His name, to have part with Him, according to the truth contained in the revelation we have of Him), I am baptised to have part in His death for through this it is that I have this righteousness in which He appears before God, and I in Him. But it is to sin that He has died. He has done with it for ever. When He died, He who knew no sin came out of that condition of life in flesh and blood, to which in us sin attached, in which we were sinners; and in which He the sinless One, in the likeness of sinful flesh and as a sacrifice for sin, was made sin for us. [See Note #26] We have then been buried with Him by baptism for death (Rom 5:4), having part in it, entering into it by baptism which represents it, in order that, as Christ was raised up from among the dead by the glory of the Father, we also should walk in newness of life. In a word I am brought into the participation of this divine and perfect righteousness by having part in death unto sin; it is impossible therefore that it should be to live in it. Here it is not duty that is spoken of, but the nature of the thing. I cannot die to a thing in order to live in it. The doctrine itself refutes as absolute nonsense the argument of the flesh, which under the pretence of righteousness will not recognise our need of grace. [See Note #27]
Not that the body of course is yet renewed.
I reject entirely the interpretation "because we have been justified." It is not the force of the Greek, and by excluding faith from our being justified contradicts the beginning of Chapter 5.
The word is emphatic in the original, ('eautou') His own love, Rom 5:8.
The word "imputed" in this passage (Rom 5:13) is not the same as righteousness imputed, or faith imputed for righteousness. It means an act (or sum) put to the account of another, not esteeming the person to be such or such.
This is a quotation from Hos 6:7 according to its true sense, which accuses Israel of having done the same thing as Adam. "But they, like Adam, have transgressed the covenant."
The same distinction, with the same difference in the preposition, is found in connection with the righteousness of God, when the apostle speaks of the efficacy of the blood: only he points out who the many are, because the object of faith is presented rather than the efficacy of the work, although this is supposed, Rom 3:22 ('oikaiosune de Theou dia pisteoos Iesou Christou eis pantas, kai epi pantas tous pisteuontas' LIT: "righteousness of God by faith of Jesus Christ towards all and upon all those who believe"); unto all, and upon all believers. So here it was by one offence ('eis pantas' LIT: "towards all,") and then the many connected with Christ are constituted righteous by His obedience.
Not sin. Sin was already there; the law made each of its motions a positive offence.
This does not refer simply to bearing our sins: that is the subject of the first part of the epistle. The condition in which we were, as a whole race, was that of fallen sinful Adam. Christ the sinless One came and stood for us and God's glory substitutively; that is, as a sacrifice in that place, He was made sin, underwent the forsaking of God, and, glorifying God, died in and to the place, to the whole condition of being, in which we were, and in which, as made sin, He stood for us before God. This work, though done as and for man, I doubt not, goes farther than our salvation. He appeared to put away sin by the sacrifice of Himself. He takes away, as God's Lamb, the sin of the world. His sacrifice is the basis of the condition of that new heaven and new earth wherein dwelleth righteousness.
Note, we are not here viewed as risen with Christ; the believer being always viewed here, as I have said, as being on the earth, though alive in Christ and justified, it is used as a ground for practice and walk here.