For as through the one man's disobedience the many were made sinners, so also through the obedience of the One shall the many be made righteous. As to the significance of οἱ πολλοὶ, see under Romans 5:15. The phrase, if taken as equivalent to πάντες, would seem here to imply even more than in Romans 5:15; for there it was only said that "the gift … abounded unto the many;" here an actual result is expressed by the future, δίκαιοι κατασταθήσονται. But even so the universality of final salvation need not necessarily follow. The phrase is, "shall be constituted righteous," and might only mean that all will be put into the position of justified persons, capable as such of salvation, just as all had, through the first transgression, been put into the position of sinners, liable as such to condemnation; and the future tense might be taken to denote the continuance, through all future ages, of the availing effect of the accomplished atonement. Further, it may be remarked that if universal final salvation did seem to follow from the passage before us, it would still have to be understood consistently with the purport of Romans 6:1-23; Romans 7:1-25; Romans 8:1-39., which follow. In them the practical result to the believer of his justification through Christ is treated; and renunciation of sin, "living after the Spirit," is postulated as the condition for attaining the life eternal. Hence, if the doctrine of "eternal hope" be sound (and who can fail to desire that it should be so?), it must be to some unknown reconciliation beyond the limits of the present life that we must look in the ease of those who have not fulfilled the necessary conditions here. Thus, further, the doctrine cannot legitimately be allowed to affect our view of our responsibilities now. To us the only doctrine distinctly revealed on the subject of salvation is that it is in this present life that we are to make our "calling and election sure." Two ways are put before us—the way of life, and the way of death; the one leading to ζωὴ αἰώνιος, the other to κόλασις αἰώνιος. In Romans 8:6-10 (as elsewhere, see note on Romans 3:25) it was through the death, the blood, of Christ that we were said to have been reconciled to God; here it is through his obedience, opposed to the disobedience of Adam. Though the doctrine of the atonement, in all its depth, is beyond our comprehension now (see above on Romans 8:9), yet it is important for us to observe the various aspects in which it is presented to us in Scripture. Here the idea suggested is that of Christ, as the Representative of humanity, satisfying Divine righteousness by perfect obedience to the Divine will, and thus offering to God for man what man had lest the power of offering (cf. Psalms 40:10, "Lo, I come to fulfil thy will, O my God;" and Hebrews 9:14; Hebrews 10:9, et seq.; also Philippians 2:8, "became obedient unto death, even the death of the cross").
Moreover Law entered (rather, came in besides), that the trespass might abound. But where sin abounded, grace did much more abound (or, did abound exceedingly): that as sin reigned in death, even so might grace reign through righteousness unto eternal life through Jesus Christ our Lord. Here νόμος (though without the article; see under Romans 5:13) refers to the Mosaic Law, the purpose of which in the economy of redemption is thus intimated, so as to complete the view. It was God's purpose from the first that grace should in the end triumph over sin; but in the mean time law came in (cf. προσετέθη in the cognate passage, Galatians 3:19). For what end? Not in itself to accomplish the purpose, not to interfere with its accomplishment, but as an intervening dispensation to prepare for its accomplishment, by convincing of sin, and making it exceeding sinful, and so establishing the need of, and exciting a craving for, redemption. This intervening preparatory office of the Mosaic Law is set forth more at length in Galatians 3:19-26; and the working of the principle of law to this end in the human consciousness is analyzed in ch. 7. of this Epistle.
Additional Note on Galatians 3:12.
The significance of the words "life" and "death," as used in St. Paul's Epistles and elsewhere, demands peculiar attention. They evidently bear a sense in many places different from that of ordinary use; and this in accordance with our Lord's own recorded language, as, for instance, in his memorable words to Martha, given in John 11:25, John 11:26. The following considerations may aid our comprehension of what is meant. The mysterious principle or potency of life, even in the common acceptation of the term, varies not only in degree, but in kind; and the same living organism may be at the same time alive with respect to its own mode of vitality, and dead with respect to some higher one which vivifies others. The plant, while alive with respect to its own kind of life, is dead to the higher life of sentient beings. The brute beast, while alive with respect to mere animal life, is dead, as it were, to the higher life of intelligent man. A whole world of environing influences to which the mind of man responds, so as to live in them, are to the brute as nothing; it may be said to be dead to them. Now, Scripture teaches, and we believe, that there is a spiritual sphere of things above and beyond this visible sphere, which man is capable of apprehending, being influenced by, and living a still higher life than his natural life therein. He is thus capable through the higher and diviner part of his mysterious being, called by St. Paul his πνεῦμα (cf. 1 Thessalonians 5:23, ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα), when in touch with the Divine πνεῦμα. For man to be in vital correspondence with his spiritual environments is spiritual life; to be out of correspondence with them is spiritual death. And so, as the plant is dead to sentient life, though alive in its own life; or as the brute may be said to be dead to the higher life of man, though alive in mere animal life; so man may be dead as to spiritual life, though alive as to psychical life; and thus "dead while he liveth" (cf. 1 Corinthians 2:14, "The natural man ( ψυχικὸς ἄνθρωπος) receiveth not the things of the Spirit of God; for they are foolishness unto him: neither can he know them, because they are spiritually discerned." In other words, he is dead to them). Further, this spiritual life, unlike the psychical life, is ever spoken of as eternal. For it consists in intercommunion of man's immortal part with the spiritual sphere of things which is eternal. Nor does natural death interrupt it; for it is not dependent for its continuance, as is psychical life, on environments from which we are severed by the body's death, but on such as are eternal. Thus, too, we see how it is that eternal life is regarded, not as one that will have its commencement after death, but as one to be enjoyed at present, and to which we are to rise in Christ even now. This idea is notably expressed in our Lord's words above referred to: "I am the Resurrection, and the Life: he that believeth in me, though he die, yet shall he live; and whosoever liveth and believeth in me shall never die" (John 11:25, John 11:26). Doubtless we are bidden to look forward to a fulness and perfection of the eternal life, of which our present enjoyment of it is but an earnest, in the σῶμα πνευματικόν (1 Corinthians 15:44) in store for us hereafter—cf. "Beloved, now are we children of God, and it is not yet manifested what we shall be," etc. (1 John 3:2)—but still this is regarded as but the consummation of a life already begun. On the other hand, whatever penal consequences of a state of spiritual death may be spoken of as in store hereafter for the wicked, it is regarded as being itself but the continuance of a state of death in which they are before they pass away (cf. Revelation 22:11). In Romans 5:12, etc., to which this note refers, the above view of what is often meant by "death" ought to be kept before us. For, though the apostle seems evidently to be speaking of the natural death that comes to all, he must be taken as regarding it as but the symbol and evidence of the sway of that spiritual death to which all men are now, in their fallen nature, liable.
The thoughts embodied in the above note have been derived from, or suggested by, 'Natural Law in the Spiritual World,' by Henry Drummond, F.R.S.E., F.G.S..
HOMILETICS
Christian privilege.
There has been laid, in the preceding chapters, a firm foundation for the doctrines, promises, and precepts recorded here. The apostle has depicted human sin, misery, and helplessness; has shown how impossible it is that man should be justified by the works of the Law, and that his sole hope lies in the free mercy of God; and has set forth Christ Jesus crucified and raised as the ground upon which Divine favour is extended to the penitent and believing, justifying this method of procedure as in harmony with the universal administration of the Divine government. If we take, with the Revised Version, the verbs in these verses as in the imperative mood, they then contain a summons to all true Christians to appropriate the spiritual privileges secured to them by the Author of eternal salvation.
I. We have here a STATEMENT OF THE CHRISTIAN'S POSITION.
1. What is it? Justification; a state of acceptance with God, who, for Christ's sake, regards and treats the believer in Jesus as righteous, and not as guilty. Until the conscience is assured of Divine favour and forgiveness there is no solid peace.
2. Who secures it? Jesus Christ. Although Paul has already shown this at length, he refers again in both these verses to the Redeemer, to whom we owe justification, and all the blessings which follow in its train. It is through him that we "have had our introduction into this grace."
3. How is it obtained? By faith. Christ has done all that is necessary, on his part, to secure our salvation. But there is needed something upon our part. We have to receive upon the Divine terms, as a free gift, the greatest of all blessings. It is a spiritual act and attitude and exercise, indispensable to the new life.
4. By what title is it held? By that of grace; it is gratuitous. This is for our advantage; for no question is raised as to our fitness. The only question is as to God's faithfulness; and this is not only pledged, but absolutely sure.
II. We have here a REPRESENTATION OF THE CHRISTIAN'S PRESENT PRIVILEGE, "We have," says the apostle," [or rather, 'let us have'] peace with God."
1. This is the peace of submission. The sinner is at enmity with God. In becoming a Christian, he lays down the weapons of rebellion, and ceases from his opposition to rightful authority It is a complete reversal of his former attitude.
2. This is also the peace of reconciliation. Concord is established. Divine rule is cordially accepted, Divine principles acknowledged, Divine precepts obeyed. The Christian takes God's will for his will; and this is true peace.
3. It is, further, the peace of confidence. Nations are sometimes on the footing, with respect to one another, of an armed truce. Very different is the relation between the God of peace and his reconciled, obedient subjects; for they can rest in the assured enjoyment of his favour. Therefore theirs is a peace which passeth understanding, and a peace which is never to be violated.
III. We have here a REVELATION OF THE CHRISTIAN'S HOPE FOR THE FUTURE. "Let us rejoice in hope of the glory of God."
1. Observe what it is we are encouraged to hope for. The expression is one which, in the nature of things, we cannot now fully comprehend. God's glory is essentially moral and spiritual. Yet we are assured that Christians shall be changed into the same image, from glory to glory; that the Divine glory shall, in due time, be revealed in, or rather unto, us. It is a wonderful prospect, compared with which all human and terrestrial hopes are pale and dim.
2. To cherish such a hope occasions present joy. Even though our circumstances are distinguished by much that might naturally depress and dishearten us, even in suffering, weakness, or persecution, such a prospect as is here unfolded may well animate our hearts and sustain our courage. And as the realization of this hope grows nearer and nearer, it behoves the Christian to cherish this rejoicing more and more fondly and happily. Peace here, and glory hereafter, such is the Christian's privilege! What more can he desire? What, comparable with this, can this world impart or proffer?
APPLICATION. Let those who are without peace here, and without hope for the hereafter, consider whether there is any way to these blessings save that here propounded—the way of justification through faith in Christ.