And not only so; but also we glory in God, through our Lord Jesus Christ, by whom we have now received reconciliation.

“What meaneth the "not only so?" Not only were we saved, he means, but we even glory for this very reason, for which some suppose we ought to hide our faces. For, for us who lived in so great wickedness to be saved, was a very great mark of our being exceedingly beloved by Him that saved us. For it was not by angels or archangels, but by His Only-begotten Son Himself, that He saved us. And so the fact of His saving us, and saving us too when we were in such plight, and doing it by means of His Only-begotten, and not merely by His Only-begotten, but by His Blood, weaves for us endless crowns to glory in. For there is not anything that counts so much in the way of glory and confidence, as the being treated as friends by God, and finding a Friend in Him that loveth us. This it is that maketh the angels glorious, and the principalities and powers. This is greater than the Kingdom, and so Paul placed it above the Kingdom. For this also I count the incorporeal powers blessed, because they love Him, and in all things obey Him. And on this score the Prophet also expressed his admiration at them. "Ye that excel in strength, that fulfil His Word." And hence too Isaiah extolleth the Seraphim, setting forth their great excellency from their standing near that glory, which is a sign of the greatest love.”

“After the Apostle showed the firmness of hope through the gift of the Holy Spirit, here he shows the same thing through the death of Christ. And first he sets forth the question; second he shows the difficulty, at the place "for scarcely for a just man," etc.; third he determines the truth of the question, at the place "but God commends his charity," etc. He says therefore first: it has been said that hope does not confound, which indeed appears to one considering this: "for why did Christ, when as yet we were weak" — namely, with the weakness of sin — die? Psalm 6:3: "Have mercy on me, O Lord, for I am weak." For just as through bodily weakness the due harmony of the humors is dissolved, so too through sin the due order of the affections is excluded. When therefore we were still weak, "Christ died for the ungodly." 1 Peter 3:18: "Christ died once for our sins, the just for the unjust." And this "according to the time," that is, that at a fixed time he would remain in death, namely to rise on the third day. Matthew 12:40: "As Jonah was in the belly of the whale three days and three nights, so shall the Son of Man be in the heart of the earth." This therefore is a great thing, if we consider who died. It is great also if we consider for whom he died. But it cannot be so great a thing unless it be done for the sake of some certain fruit, according to that word of Psalm 29:10: "What profit is there in my blood, while I go down into corruption?" As if to say: none, if the salvation of the human race does not follow. Then when he says, "for scarcely for a just man," etc., he shows the difficulty of the aforesaid question on the part of those for whom Christ died, namely for the ungodly, saying, "for scarcely will anyone" — that is, someone — "die" for the sake of freeing a just man; nay rather, as it is said, Isaiah 57:1: "The just man perishes, and there is no one who considers it in his heart," etc. Therefore I say scarcely does one die, for "perhaps someone" — that is, some rare person, out of zeal for virtue — "might dare to die for a good man." For it is rare on account of this, that it is the greatest thing, as indeed it is said, John 15:13: "Greater love than this hath no man," etc. But that which Christ did — that someone should die for the ungodly and the unjust — is never found. And therefore it is rightly to be wondered at, why Christ did this. But it can also be read otherwise, so that by "just" we understand someone practiced in virtue; and by "good," an innocent man. And although according to this the just man is more excellent than the good man, nevertheless for the just man scarcely does anyone die. The reason for this is that the innocent one, who is understood by "good," seems more pitiable on account of a defect of age or something of this kind. The just man, however, because he is perfect and without defect, does not have in himself the malice of mercy. That someone, therefore, should die for an innocent man can come about from compassion of mercy; but that someone should die for a just man comes about from zeal for virtue, which is found in fewer than the passion of mercy. Then when he says, "but he commends," etc., he responds to the aforesaid question. And first he sets forth the response; second, from this he argues to his proposal, at the place "much more then," etc.; third he shows the necessity of the inference, at the place "for if, when we were enemies," etc. He says therefore first: it has been asked why Christ died for the ungodly; and to this there is a response, that by this "God commends his charity in us," that is, by this he shows himself to love us most greatly, since "if while we were still sinners, Christ died for us," and this "according to the time," as was explained above. But the very death of Christ for us shows the charity of God, because he gave his Son, that, making satisfaction for us, he might die. John 3:16: "So God loved the world, that he gave his only-begotten Son," etc. And thus, just as the charity of God the Father toward us is shown by the fact that he gave us his Spirit, as was said above, so too by the fact that he gave his Son, as is said here. But in saying "commends," he assigns a certain immensity of divine charity, which indeed is shown both from the very deed itself, namely that he gave his Son to die for us, and on the part of our condition, because he did not do this provoked by our merits, since we were still sinners. Ephesians 2:4 and following: "God, who is rich in mercy, on account of his exceeding charity with which he loved us, even when we were dead in sins, brought us to life together in Christ," etc. Consequently, when he said "much more then," etc., he concludes his proposal from the foregoing, saying: if Christ died for us while we were still sinners, much more, "now" being "brought to life" "in his blood" — as was held above at 3:25, whom God set forth as a propitiator through faith — through his blood "we shall be saved from wrath," that is, from the vengeance of eternal damnation, which men incur on account of their sins. Matthew 3:7: "Offspring of vipers, who hath shown you," etc. Then when he says, "for if, when we were enemies," etc., he shows the necessity of the aforesaid inference, which proceeds by affirming from the lesser to the greater. And there a twofold comparison of the lesser to the greater is to be observed: one indeed on our part, the other on the part of Christ. On our part indeed, he compares enemies to those reconciled. For it seems a lesser thing that someone should do good to enemies, than to those already reconciled. On the part of Christ, he compares death to life. For his life seems more powerful than his death, because, as it is said at the end of 2 Corinthians: "he died from weakness" — namely, of our flesh — "but he lives from the power of God." And therefore he says: it is concluded by reason, that much more, being brought to life, we shall be saved through him. "For if, when we were enemies, we were reconciled to God," and this through the death of his Son: "much more," now that "we" are "reconciled," "shall we be saved," and this "in his life." Now it must be considered that man is said to be an enemy of God in two ways. In one way, because he exercises enmity against God, while he resists his commands. Job 15:26: "He hath run against God with his neck erect." In another way, by this, that God holds men in hatred — not indeed according to that which he made, for as to this it is said, Wisdom 11:25: "Thou hast loved all things, and hast hated nothing of the things which thou hast made," etc.; but as to that which, in man, "an enemy man" — that is, the Devil — has done, that is, as to sin. Wisdom 14:9: "the ungodly is likewise hateful to God," etc. And Ecclesiasticus 12:7: "The Most High hateth sinners." The cause of enmity, namely sin, having been removed through Christ, reconciliation follows through him. 2 Corinthians 5:19: "God was in him, reconciling the world to himself." But our sin was taken away through the death of his Son. Concerning which it must be considered that the death of Christ can be considered in three ways. In one way, according to the very nature of death itself. And thus it is said, Wisdom 1:13: "God did not make death" in human nature, but it was brought in through sin. And therefore the death of Christ, from the common nature of death, was not so acceptable to God that reconciliation should be through it, because God "does not rejoice in the perdition of the living," as it is said, Wisdom 1:13. In another way the death of Christ can be considered according as it lies in the action of those killing him, which was most displeasing to God. Whence, against them, Peter says, Acts 3:14: "You denied the Holy One and the Just, and asked for a murderer," etc. Whence the death of Christ, considered in this way, could not be the cause of reconciliation, but rather of indignation. In a third way it can be considered according as it proceeded from the will of Christ suffering, which will indeed was formed to the enduring of death, both from obedience toward the Father, Philippians 2:8: "he became obedient to the Father even unto death," and also from charity toward men, Ephesians 5:2: "he loved us and delivered himself up for us." And from this the death of Christ was meritorious and satisfactory for our sins, and so far acceptable to God, that it suffices for the reconciliation of all men, even of those who killed Christ, some of whom were saved by his own prayer, when he said, Luke 23:34: "Forgive them, for they know not what they do." Then when he says, "and not only," etc., he shows what goods we now actually obtain through grace, saying: "and not only do we glory" — in the hope of glory which we await in the future — "but also in God," that is, in the fact that we are even now joined to God through faith and charity, 1 Corinthians 1:31, and 2 Corinthians 10:17: "He that glorieth, let him glory in the Lord," etc. And this indeed "through our Lord Jesus Christ," through whom, even now in the present time, "we have received reconciliation," so that of enemies we have become friends. Colossians 1:20: "through him it pleased [God] to reconcile all things," etc. But it could also be connected with what was said: "we shall be saved" in his life from sin and from punishment, and not only shall we be saved from evils, but we also glory in God, that is, by this, that in the future we shall be one with him. John 17:22: "that they may be one in us, as we also are one."”

“And not only so, but we also joy in God,.... Something seems here to be understood, and which is to be supplied thus; not only we are saved by his life, and from wrath through him; not only are we reconciled to God by his Son, and Spirit; not only Christ has died for us while sinners and ungodly; not only do we glory in tribulations, and rejoice in hope of the glory of God: "but we also joy in God"; himself, as our covenant God and Father in Christ, as the God of all grace, peace, and salvation; in his perfections, as engaged on our side, and as glorified in our salvation; in the purposes of God, and his covenant transactions with his Son, as they are made known in the everlasting Gospel; in all his providential dispensations, which are mercy and truth; and in our being of him in Christ, and Christ's being made unto us wisdom, righteousness, sanctification, and redemption; in all the blessings of grace we receive from him, the glory of which is his due; and in his sight and presence, and in the enjoyment of him. The means by which saints come at this joying and glorying in God, is through our Lord Jesus Christ; not the light of nature, nor the law of Moses, nor any works of righteousness done by men, nor through angels or saints, but Christ, and him only; for it is only in and through him that God is their covenant God and Father; by him only have they the agreeable view of his glorious perfections; in him only all his purposes and promises have their fulfilment; it is by his hands, and through his blood, that all the blessings of grace are conveyed to them; their access to God is only by him; and by him they give the praise and glory of every mercy to him. And the ground of this joy is the expiation of sin by Christ, by whom we have now received the atonement; atonement is not made, but received by us; which denotes the application of the atoning blood and sacrifice of Christ to the conscience, the Spirit's witness of interest in it, and the office of faith, as a recipient of it: it is not faith, nor anything else of the creature's, that makes the atonement, only Christ; but faith receives it from him, and by him; which, as it is the ground of present joying in God, so it is the foundation of hope of future glory: the word "now" refers to the Gospel dispensation. The poor Jews are at the utmost loss about atonement: sometimes they tell (c) us it is by confession, repentance, and good works; sometimes by beneficence and hospitality (d); sometimes they say their captivity is their atonement (e); and, at other times, that death expiates all their sins (f). Blessed be God for the atoning sacrifice of Christ! (c) T. Bab. Yoma, fol. 85. 2. & 86. 1. Misn. Sanhedrin, c. 6. sect. 2. Zohar in Gen. fol. 107. 1. (d) T. Bab. Chagiga, fol. 27. 1. & Roshhashana, fol. 18. 1, & Yebamot, fol. 105. 1. (e) T. Bab. Taanith, fol. 16. 1. & Sanhedrin, fol. 37. 2. Maimon. Hilch. Teshuba, c. 2. sect. 4. (f) T. Bab. Beracot, fol. 60. 1. Hieros. Yoma, fol. 38. 2. T. Bab. Moed Katon, fol. 28. 1. & Yoma, fol. 42. 1. Gloss in ib.”

“We also joy (καυχωμενοι, we exult, or glory) in God, etc. - We now feel that God is reconciled to us, and we are reconciled to him: the enmity is removed from our souls; and He, for Christ's sake, through whom we have received the atonement, καταλλαγην, the reconciliation, has remitted the wrath, the punishment which we deserved: and now, through this reconciliation, we expect an eternal glory. It was certainly improper to translate καταλλαγη here by atonement, instead of reconciliation; as καταλλασσω signifies to reconcile, and is so rendered by our translators in all the places where it occurs. It does not mean the atonement here, as we generally understand that word, viz. the sacrificial death of Christ; but rather the effect of that atonement, the removal of the enmity, and by this, the change of our condition and state; from κατα, intensive, and αλλασσω to change; the thorough change of our state from enmity to friendship. God is reconciled to us, and we are reconciled to him by the death of his Son; and thus there is a glorious change from enmity to friendship; and we can exult in God through our Lord Jesus Christ, by whom we have received this reconciliation. Though boasting is forbidden to a Jew, because his is a false confidence, yet boasting is enjoined to a Christian, to one reconciled to God; for, his boasting is only in that reconciliation, and the endless mercy by which it is procured. So he that glorieth (boasteth) must glory in the Lord.”

“And not only so, but we also joy--rather, "glory." in God through our Lord Jesus Christ, by--"through" whom we have now received the atonement--rather, "the reconciliation" (Margin), as the same word is rendered in Rom 5:10 and in Co2 5:18-19. (In fact, the earlier meaning of the English word "atonement" was "the reconciliation of two estranged parties") [TRENCH]. The foregoing effects of justification were all benefits to ourselves, calling for gratitude; this last may be termed a purely disinterested one. Our first feeling towards God, after we have found peace with Him, is that of clinging gratitude for so costly a salvation; but no sooner have we learned to cry, Abba, Father, under the sweet sense of reconciliation, than "gloriation" in Him takes the place of dread of Him, and now He appears to us "altogether lovely!" On this section, Note, (1) How gloriously does the Gospel evince its divine origin by basing all acceptable obedience on "peace with God," laying the foundations of this peace in a righteous "justification" of the sinner "through our Lord Jesus Christ," and making this the entrance to a permanent standing in the divine favor, and a triumphant expectation of future glory! (Rom 5:1-2). Other peace, worthy of the name, there is none; and as those who are strangers to it rise not to the enjoyment of such high fellowship with God, so they have neither any taste for it nor desire after it. (2) As only believers possess the true secret of patience under trials, so, although "not joyous but grievous" in themselves (Heb 12:17), when trials divinely sent afford them the opportunity of evidencing their faith by the grace of patience under them, they should "count it all joy" (Rom 5:3-4; and see Jam 1:2-3). (3) "Hope," in the New Testament sense of the term, is not a lower degree of faith or assurance (as many now say, I hope for heaven, but am not sure of it); but invariably means "the confident expectation of future good." It presupposes faith; and what faith assures us will be ours, hope accordingly expects. In the nourishment of this hope, the soul's look outward to Christ for the ground of it, and inward upon ourselves for evidence of its reality, must act and react upon each other (Rom 5:2 and Rom 5:4 compared). (4) It is the proper office of the Holy Ghost to beget in the soul the full conviction and joyful consciousness of the love of God in Christ Jesus to sinners of mankind, and to ourselves in particular; and where this exists, it carries with it such an assurance of final salvation as cannot deceive (Rom 5:5). (5) The justification of sinful men is not in virtue of their amendment, but of "the blood of God's Son"; and while this is expressly affirmed in Rom 5:9, our reconciliation to God by the "death of His Son," affirmed in Rom 5:10, is but a variety of the same statement. In both, the blessing meant is the restoration of the sinner to a righteous standing in the sight of God; and in both, the meritorious ground of this, which is intended to be conveyed, is the expiatory sacrifice of God's Son. (6) Gratitude to God for redeeming love, if it could exist without delight in God Himself, would be a selfish and worthless feeling; but when the one rises into the other--the transporting sense of eternal "reconciliation" passing into "gloriation in God" Himself--then the lower is sanctified and sustained by the higher, and each feeling is perfective of the other (Rom 5:11).”