Grace abounding.
Here the apostle contrasts the reign of sin with the reign of grace, and shows that, while there is a point of similarity between them, there are many points in which they differ, and in which grace is triumphant over sin. All this is for the encouragement of the sinner, that he may be led from the captivity of sin to hope and live under the influence of God's mercy.
I. GRACE AND SIN BOTH CAME BY ONE PERSON. "By one man sin entered into the world, and death by sin" (Romans 5:12); "Through the offence of one many died" (Romans 5:15); "Death reigned by one" (Romans 5:17); "By one man's disobedience many were made sinners" (Romans 5:19). So also with the reign of grace. "The grace of God, and the gift by grace, which is by one Man, Jesus Christ" (Romans 5:15); "They who receive abundance of grace and of the gift of righteousness shall reign in life by One, Jesus Christ" (Romans 5:17); "So by the obedience of One shall many be made righteous" (Romans 5:19). Observe here the power of the individual for good or evil. Our acts are widespread in their influences, perhaps eternal in their consequences. "None of us liveth to himself." Shall our life be a curse to those around us, or a blessing? Shall we be among those whose aim and errand in the world seem to be to do all the mischief or all the harm they can? Or shall we be amongst those who try to follow in the footsteps of him who "went about every day doing good"?
II. THE INFLUENCE OF GRACE IS TRIUMPHANT OVER THE INFLUENCE OF SIN.
1. Sin brought condemnation; grace triumphant brings pardon. "The judgment was by one to condemnation, but the free gift is of many offences unto justification" (Romans 5:16); "As by the offence of one judgment came upon all men to condemnation; even so by the righteousness of One the free gift came upon all men to justification of life" (Romans 5:18). Grace and mercy triumph over the guilt of sin.
2. Sin brought sinfulness; grace brings righteousness. "As by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous" (Romans 5:19). One man's sin imposed upon the race an hereditary taint of sin. The depravity of human nature, as already shown, is universal. "All have sinned." But here, too, grace can triumph. Grace can change the corrupt and unregenerate heart. Grace reigns through righteousness God's purpose in justification is not merely that his people may be saved from sin's guilt, but also that they may be delivered from its rower. As St. Paul elsewhere says, "According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love" (Ephesians 1:4). The experience of many a true child of God has shown how grace can triumph over the hereditary sinfulness of human nature, and over the special temptations to which some natures are exposed.
3. Sin brought death; grace brings life. "That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord" (Romans 5:21). It is sin which has cast the gloom over the dark valley. "The sting of death is sin." But Jesus has come to give us light. "Thanks be to God, who giveth us the victory through our Lord Jesus Christ" (1 Corinthians 15:57). Truly, if sin has abounded to the corruption and despair and death of human nature, grace has much more abounded to its regeneration and hope and everlasting life.—C.H.I.
HOMILIES BY T.F. LOCKYER
The Christian privilege.
Justification by faith being assumed as now established, the Christian's consequent attitude towards God and hope in him are next set forth. Salvation is but begun; and the process? the goal? May there not be failure by the way, and catastrophe at last? The apostle, in the first half of this chapter, sets forth the grounds of Christian assurance. In these two verses he exhorts to peace and joyful hope.
I. PEACE. Even the justified Christian may be diffident, and may sometimes regard God with dread. Many causes may contribute to this—constitutional diffidence; ill health; partial and imperfect views of religious truth; intense self-consciousness; failure to realize the ideal. Paul knew it, allowed for it, prescribed for it. "Let us have peace."
1. The nature of peace toward God.
2. The grounds of peace toward God. "Through our Lord Jesus Christ."
II. GLORYING. It is much to have peace; a quiet heart; freedom from all fear of evil. But it is better to have joy; an eager heart; the exultant anticipation of all good. This joy is ours—a hope of the glory of God.
1. The hope of glory. Called God's glory. Because he, the Perfect One, is perfectly blessed. And as we approximate towards his holiness, we shall approximate towards his happiness. He is enswathed in light; he is leading us into light. "The glory of God." More than imagination can conceive or heart desire, he is preparing for them that love him.
2. The joy of the hope. The brightness already irradiates us; the new life bounds in our veins. What vigour and hopefulness this lends to the doing of duties now! We are the heirs of a boundless future. What power to ignore the imperfectness and despair of life! Despair? with such a hope? "Let us rejoice!"
Are we justified? Then it is our privilege to have peace and joy. What God has done, is doing for us. It is our duty also; for then what may we do for God!—T.F.L.