#22. Romans 5:6-9 - The Love of God Presents... (Conciliation Series, Part III)

 Part IV: God’s Conciliation, Confirmed

For Christ, while we are still infirm, still in accord with the era, for the sake of the irreverent, died.

 Now we get a nice, elaborate breakdown of the ‘love of God’ being poured in our hearts. This is quite useful if we don’t have a complete comprehension of the phrase. The word ‘For’ at the start here connects us to the thought of ‘God’s love,’ as God is love (1 John 4:8,) and this evangel concerns His Son (Rom. 1:2.) His love is being proven here.

Why? How does this clarify that ‘we may be having peace toward God through Christ’? Well, in order to have ‘peace’ toward God – and now that our justification has been fully presented despite our complete failure as a race, allowing us to view this from ‘Christ’s faith’ as opposed to our own – it would do us well to recognize the actual qualities of the One that gives this justification, no? Remember, God’s righteousness is manifested in Christ’s death and resurrection. It only makes sense that the rest of the letter has set to work on proving said righteous love. He now draws a picture for us to perceive the righteousness, through His Son.

Yes, I have to make it clear that just “saying” that the love of God is poured in our hearts really takes no effect if you’re not familiar with what this love is. It has to be broken down for us through a presentation of these verses, which is what the bulk of the next four chapters is going to be focused on, in how it pertains to a newfound understanding of God’s point of view in dealing with man, as opposed to how we believe we must judge ourselves.

While we are still infirm, that is, still weak, is when Christ arrives. He walks among us at our lowest. When we, at our worst, scorn and even try and entice Him to deal with us the way we would deal with each other, He does not. He chose, instead, to send Christ in our direction. If you look back at your own life, you may have found that you either came into a realization of the truth through failure, or in insulting Him. That man I mentioned once before that learned of God’s grace through Abimalech? I guess I should clarify that we had to go all the way back to King freaking Abimalech in order for this man to glimpse God’s grace. This was in the midst of many insults and long speeches on hating Him for the pain in his life. Honestly, I can’t blame him for feeling the way he does. I’ve been there myself (and you were too, because the word ‘irreverent’ is up there. Christ died for our sakes.) Yet the truth is presented to Him anyway, with almost reckless abandon. God is gracious toward the irreverent, constantly.

But Paul takes it a step further. It’s not just that we must be weak, but that we are in accord with the era. If we are weak in the flesh, it follows that the era discussed is a weak era. That word “era” is also “season” in Greek. It’s an appointed amount of time. It’s a block of time. I’m trying to clarify for you: block of time. It’s a length. A period of time. It ends. When a weak era ends, particularly one in which we are considered to be at our weakest (“while we are still infirm,”) it goes to follow that a stronger era will begin. Christ’s sacrifice is triggering a means to an end, not to prolong a useless struggle.

Looking at the happy history of it all, you may notice that man is caught in bondage, in the law, when Israel was at its most stubborn, at its most prideful, at its most deceitful. They had to be shown through hundreds of years of subjection to law that they were all mired in sin. You learn of your lack of morality by practicing morality. You must be shown that you are weak, in order to be impressed by Christ.

So, to tie everything together, God picked the worst time for man, when their failure had been fully made known to them. He picks us at our most disrespectful. We are weak. This begets pity (Rom. 12:1.) Yet to be irreverent provokes anger (Rom. 1:18.) The entire death of Christ is “propitiatory.” It wins your favor. After realizing we are all weak and disrespectful, God still freely gives a propitiatory shelter in Christ.

Christ died. Not “Jesus Christ,” or “Christ Jesus.” It’s Christ, who dies for us. The Anointed. This is God’s first example of His love for us: Christ’s official purpose was dying for the sake of the irreverent! Christ, glory of God, became subject to death for us. “Justice” has been inflicted – on Him, for your irreverence. He is proving He is love through this. He can deal with any of it and still love you unconditionally.

Now, above all else, this verse completely blows the idea that you ‘must do something for Christ’ right out of the water. Here’s the reality: Christ, in fact, does not require anything of you (Acts 17:25.) Christ did something for you. There’s a reality, here. The Creator of the universe sent His Son for you. It’s His gift, His approach present, making us His achievement (Eph. 2:8-10.) Nowhere are we “giving” in this foundation. As it stands, there is not one thing God has asked of us so far in His evangel.

For hardly for the sake of a just man will anyone be dying: for, for the sake of a good man, perhaps someone may even be daring to die…

This, I think, is a necessary verse (as if the others weren’t?) If I were just, no one would really need to die for me, hmm? “Hardly” there at the start shows that this whole verse is more ‘supposition’ than fact. Almost no one would die for a righteous guy. Why would you? On one hand, he’s okay. He doesn’t need anyone if he’s already righteous. Yet, God points out this possibility twice – “hardly,” “perhaps.” It’s theory, and good theory, as it’s God’s theory, and He’s the One that made you to begin with. We humans can be moved to die for what we consider just, or noble. This is true, and not a stretch by any means. We’ve fought these things called “wars,” which usually stems from each side believing their cause is just, so much so that they are willing to die for it.

And above all of this, there is Christ, Who dies – not for a just cause, but for what He knows is not. Any love humanity conjures (relatively speaking,) is because we observe something, consider it righteous, or noble, or loving in nature, and will protect and/or submit to it (in an extremely literal, non-romantic sense, this is how a relationship works.) Yet God doesn’t merely provide protection in His Son, but sacrifices His Son for your transgressions. It’s still conditional vs. unconditional. Whereas man needs to observe first, and agree (under conditions,) Christ does the exact opposite. He’s observed, and agrees to what should be a lost cause. Our flesh is no match for the spirit. Moral strength is not merely less than faith, but the opposite (Gal. 3:10-12, Eph. 2:8-9.)

…yet God is commending His love of His to us, seeing that, while we are still sinners, Christ died for our sakes.

Paul speaks plainly, now. If everyone (scratch that – if anyone) were following the law, they would be perfect, correct? Or, at the very least, able to attain perfection? We would not need a Savior. But we do (for reasons stated in 1:18-3:20.) It’s the flawed, the weak that Christ dies for, which, again, applies to everyone.

“Yet God.” Hard to imagine the second half of the sentence is propped so prominently against these words. Yet God. It really highlights that exact conditional vs. unconditional theme we just mentioned. In utter contrast to what man thinks (cross ref. Rom. 3:21,) God completely shifts His focus in favor of displaying His true heart. The word “commending” here is sunistemi. To “commend,” is to ‘approve’ of something, here. It’s a verb. It shows what God does commend, which is His love, in complete contrast to our love (this love “of His.”) Whereas our ability is weak – cannot compare, in these bodies – His is not.

We have the first real glimpse, here, at God’s overwhelming love for His creation. “Seeing that, while we are still sinners,” Christ dies for us. Christ’s death – not merely the fact of death, but the manner in which He dies and the subsequent ripple effect is on display for us all to see. It’s important to really keep this in mind, and it’s why Paul doesn’t just say, “God commends His love to us, seeing that Christ died for our sakes.” It’s crucial that we know that we are sinners when Christ accomplishes this goal. The ripple effect is the justification of mankind. It’s a process, yes (1 Cor. 15:20-23,) but it is happening. The beauty of the true God of Scripture is not that He is ‘only’ willing the salvation of believers, here, but sacrifices His Son for the sake of the sinner, (“while we are infirm,” in 5:6, and “being enemies,” 5:10,) which all are (Rom. 3:10, 23.)

This is a critical difference between the true Scriptures and the Christian god that people worship today. The Christian god will love you, but you must do something for him. The god we speak and learn of in religion today does not hold this kind of love for ‘his’ creation. The God of Scripture creates and loves. We are told in church that if we do good, God loves and rewards – as though He somehow benefits from us “doing good,” whatever the relative moral dilemma may be. Yet verses like the above speak completely to the contrary. And oh, what’s this?

“The God Who makes the world and all that is in it, He, the Lord inherent of heaven and earth, is not dwelling in temples made by hands, neither is He attended by human hands, as if requiring anything, since He Himself gives to all life and breath and all.”

Oh, right. Acts 17:24-25. Who are we to start picking and choosing who is saved and who is not? “Believer” doesn’t mean “saved.” It means “believer.” “Humanity” is saved, given the above verse, and the remainder of this chapter. He loves us at our lowest, not requiring something from us. If He did, His love would have a critical flaw, in that it needs. Love (1 John 4:8) is other-oriented, as we can see. Christ is the Image of the invisible God (Col. 1:15,) as well as the word of God (John 1:1-14.) God lost everything at the cross, see? It wasn’t your usual sacrifice. He lost the word, His Image, everything that He holds righteous, to death – for us. The sacrifice here reigns supreme, not only because it was the sacrifice of God’s Image, and even that it ends in life, but that it was for your sake. 

To once again quote George Rogers:

“What a commentary on the blindness and stupidity of sin is found in the fact that God, Who is Love, should need to recommend His love to creatures who are dependent upon that love for all things! What matchless love is that which requires nothing less than the death of the Christ, the Son of God, to adequately recommend it! What gracious love is it that stoops to commend itself to those who are unworthy of it!”

The greatest contrast here, between the rules of Christianity and the true God, is that God loves! Christendom has laws. There are certain barriers withholding you from this sect, or that sect. God doesn’t ‘subscribe’ to any of these (1 Cor. 1:10-13.) While they restrict, God woos. This is why the law failed, guys! The law itself is filled with rules, too. Remember, this is a propitiatory Shelter. He is here to win your favor out of love, not solely order or command you to do something. Where in here have we read about how to ‘keep’ this love? He’s not giving you instruction on keeping the faith, but resting in it.

Now, there’s probably some critics saying, ‘yeah, you’re in Christ, but now you’re ordered to act a certain way or you can lose it.’ Well, hold your horses, Siskel. We are not being told we can lose it. I guess just saying that won’t convince you, so we must study the remainder of Romans to see, where in this doctrinal letter, we are being ordered to follow the law or ordered to do something.

Much rather, then, being now justified in His blood, we shall be saved from indignation, through Him.

A “propitiatory shelter,” if you will! Much rather, then shows us that every proof we’ve covered so far very much backs this statement up. And it does! The love of God presents, through the death of His Son, His true love for creation irrespective of sin – while we are sinners. Though all clearly deserve death (Rom. 1:32,) we are, much rather, being shown that God is not so callous as we. Unequivocal destruction is deserved – condemnation is clearly presented. Yet God, in grace (Rom. 1:5, 7, 3:24,) is showing us that He calls what is not as though it were (Rom. 4:17.) In loving us while we’re sinners, we become justified in Christ’s shed blood, though we know we’re anything but perfect.

Now, it must be understood at this point in the line of reasoning that we are only being told that believers, that is, those believing Christ’s faith (not by our own work, clearly, Rom. 3:23, Eph. 2:8-9,) are saved. The justified are in His blood. He has clearly saved all from the punishment of the law (Rom. 3:21-26, 6:23, 2 Cor. 5:21, John 16:33,) but it is believers, at this point in time, that are justified through His faith (Rom. 3:22.) Many in Christ argue constantly about ‘whether or not they’re really justified in spite of the fact that they sin.’ That’s not the issue. This is not our concern, because God settles the debate for us, both in the previous question and this one. We are justified in Him, and not only that, but He’s now seamlessly adding to the foundation.

The true discussion here concerns how God sacrificed Christ for sinners and justifies them by faith alone. We are saved while sinners – this is evident. Yet to ‘be saved’ and to ‘be justified’ are two different words (otherwise, Paul wouldn’t have delineated between the two terms.) How much greater is God’s love toward those He deems righteous! “Much rather,” then. You can’t be ‘condemned’ to anything, or deal with any punishment if you’re justified! If He did, He would be undoing the exact peace offering He sent to begin with, being His Son.

In building on the foundation, we have entered what is called a fortiori argument. The chart on the side depicts what kind of argument this is. The argument builds (or, in my silly mind, the argument bubbles over) from one reason to a greater reason. Option “B” in the graph would represent saving the sinner from condemnation of a permanent subjection to death out of love, while option “A” in the graph represents justifying those that clearly don’t deserve it. To simplify further: saving the sinner from death out of love is great, beautiful logic that we’ve covered already. Yet the greater task is justifying the sinner. As He has accomplished the greater task, the lesser task, God’s established, declarative, “I’m at peace with the world,” looks easy in retrospect. “Oh yeah, reversing death, that’s nothing compared to actually justifying, or making righteous the sinner!”

The justification is in His blood. I was talking about this with a friend earlier today (which is not, literally, today, but whenever I publish this. Whatever.) Blood in Scripture is the representation of imperfection, of sin coursing through our veins. When Scripture says “Christ became sin,” it’s evident visually through the fact that blood covered His body, and slowly seeped out of Him. It’s death applied, if that makes sense. We are justified by the blood of the Righteous One, because His blood held the righteous faith, whereas no other sacrifice did. We aren’t justified in His death. We are saved, conciliated through His death, yes (Rom. 5:10,) but justified through His blood.

Now here’s my favorite part: “being justified through His blood, we shall be saved from indignation, through Him.” God, I love it. Yes, this is the same indignation that God unveils before in Rom. 1:18, the “indignation on irreverence and injustice.” The justified, relatively, have sin in them. Yet in God’s sight, their irreverence and injustice is not there. To reiterate an older George Rogers quote:

“There is a past salvation from the penalty of sin dating from the time we first believed. Then there is the present deliverance from the power of sin by which we are saved from sinning and attain maturity. Finally, we shall be saved from the presence of sin at the advent of a Saviour Whom we await out of heaven (Rom. 13:11, Phil. 3:20, 21.)”

The past salvation from the penalty of sin is in Christ’s death. The present deliverance from the power of sin is a work in progress, that you and I are in now (in endurance.) Yet our future salvation is to be saved from the presence of sin entirely, that is, to be completely removed from the oncoming indignation. It is now that the justification and conciliation is made known that we can recognize a salvation from the indignation.

To tie this all together: men don’t fear God (Rom. 3:18) because they don’t realize that God, the Creator, the Placer, is prepping indignation for the earth. His righteousness is eviscerating the unrighteousness. This righteousness will judge, effectively damning sin. Christ not only serves as a salvation, here, but displays, through His blood, the penalty of sin, which is death. This is what the irreverent will receive, hence why they are “not yet justified.” Just as much as His death incites the salvation of all, it also incites God’s “death blow” toward sin, and effectively sets to work on removing it from His creation.

There’s only one way out. It’s this simple. God provides both the affliction and the antidote, to humble us (Ecc. 1:13.) God, the Creator, is justifying the sinner through His Antidote. The world’s logic boils down to, “Well, if God does all this for me, and then I don’t respond with positive vibes and good works, I’m even more wretched than I was before, and I deserve hell, or, at least, death.” Yet the truth remains, here, and doesn’t budge. We’re already at our most wretched when God enlightens us, and our actions have had no weight in this chain of events.

It’s all Him. It’s all Him. He said it at the start, remember? Expectation of His glory (Christ, Rom. 1:3,) is His power (Rom. 1:16.) Everything ties together. There’s been zero written so far that implies that our response is required. No – it’s a given. It’s natural, as we begin to realize the full weight that comes with our justification. We can learn and grow in peace, having learned of this allotment. We’re being given security with this. Nothing truly bad (being death during this glory of God) is going to befall us, here. Our works are effectual, having to do with service, not our salvation entirely. The salvation itself is His choice. His decision. And, yes, ultimately, it’s His glory (Eph. 2:10.)

- GerudoKing