Moo:

10 The parallelism between this verse and v. 9 renders the differences between them all the more significant. Perhaps the most interesting is the substitution of “reconciled” for “justified. ” Justification language is legal, law-court language, picturing the believer being declared innocent by the judge. Reconciliation language, on the other hand, comes from the world of personal relationships. “To reconcile” means to bring together, or make peace between, two estranged or hostile parties (cf. 1 Cor. 7: 11).⁹³ The language of reconciliation is seldom used in other religions because the relationship between human beings and the deity is not conceived there in the personal categories for which the language is appropriate.⁹⁴ Reconciliation in Paul has two aspects, or “moments“: the accomplishment of reconciliation through Christ on the cross (cf. 2 Cor. 5: 19: “in Christ God was reconciling the world to himself“)⁹⁵ and the acceptance of that completed work by the believer (cf. 2 Cor. 5:20b: “We beseech you on behalf of Christ, be reconciled to God”).⁹⁶

Naturally, while the focus can be on one of these moments or the other, the reconciling activity of God is ultimately one act; and in the present verse the complete process is in view. Paul makes explicit the hostile relationship implicit in the language of reconciliation: it was “while we were enemies” that we were reconciled to God. Paul may mean by this simply that we, rebellious sinners, are hostile toward God–violating his laws, putting other gods in his place.⁹⁷ But, as Paul has repeatedly affirmed in this letter (cf. 1:18; 3:25), God is also “hostile” toward us–our sins have justly incurred his wrath, which stands as a sentence over us (l: 19-32), to be climactically carried out on the day of judgment (2:5). Probably, then, the “enmity” to which Paul refers here includes God’s hostility toward human beings as well as human beings’ hostility toward God.⁹⁸ Outside of Christ, people are in a situation of “enmity” with God; and in reconciliation, it is that status, or relationship, that changes: we go from being God’s “enemies” to being his “children” (cf. Rom. 8:14-17). As in v. 9 justification is accomplished “through” Christ’s blood, so here reconciliation takes place “through⁹⁹ the death of [God’s] Son.” Similarly, “we will be saved,” though not further defined, must have the same referent as the same verb in v. 9: salvation from the wrath of God on the day of judgment. The meaning of the phrase “through¹⁰⁰ his life” is not so clear. In light of Paul’s frequent, and theologically significant, use of “in Christ” language in Rom. 5-8, he could intend to depict our salvation as occurring “in the sphere of” Christ, or his life,¹⁰¹ On the other hand, it is unusual for Paul to use “in Christ” language with another noun intervening between the preposition and “Christ”; and the phrase seems to be parallel to “through him” in v. 9, where an instrumental meaning is certain. Probably, then, the phrase indicates that the new life won by Christ and in which believers share is the means by which they will be saved in the judgment.¹⁰² Douglas J. Moo, The Epistle to the Romans (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1996), 311-312; Romans 5:10. [Footnote values and content original; italics original; square bracketed insert original; and underlining mine.]

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⁹³The two images are therefore complementary descriptions of the transformed relationship between human beings and God that takes place in Christ. The two are not simply equivalent (contra Barrett); nor is reconciliation a step beyond justification (Martin, Reconciliation, p. 151).

⁹⁴See F. Büchsel, TDNT I, 254.

⁹⁵See, e.g., Fryer (“Reconciliation,” p. 56), Morris (Apostolic Preaching, pp. 198-99), and Ladd (Theology, pp. 450-56) for the importance of the objective aspect of reconciliation.

⁹⁶Paul uses the verb katallasso and the cognate noun katallage, both here and in 2 Cor. 5: 18-20, to depict what has occurred in our relationship to God through the work of Christ; the related verb apokatallasso occurs in Eph. 2: 16; Col. 1 :20, 22.

⁹⁷See, e.g., Kuss, Kasemann, and Wilckens.

⁹⁸See, e.g., Godet; Michel; Dunn; Fitzmyer; Morris, Apostolic Preaching, p. 199. Others think that Paul refers only to God’s hostility toward human beings (e .g., Haldane; Martin, Reconciliation, p. 144; Fryer, “Reconciliation,” pp. 52-53; Wolter, Rechtfertigung, p. 86). Of Paul’s nine uses of echthros, six are active (denoting the hostility of the subject toward others–cf. Rom. 12:20; I Cor. 15:25,26; Gal. 4:16; Phil. 3:18; Col. 1:21), one is passive (2 Thess. 3: 15), and two (Rom. 5: 10 and 11 :28) probably work both ways.

⁹⁹The Greek preposition here is, however, dia (in place of the ev in v. 9); but the two cannot be distinguished in meaning here (cf. Dunn; contra Martin, Reconciliation, p. 147).

¹⁰⁰Gk. ev.

¹⁰¹S-H; Nygren.

¹⁰²Murray; Fryer, “Reconciliation,” p. 50; and see the discussion in Moule, Idiom Book, pp. 194-95.

Foxe:

And here an end of the first part of this my text, which I have read to you out of Saint Paul. Wherein has been declared unto you, the gracious and joyful message sent of God, in the name of Christ, by his Apostle, messengers. By the which message you have heard, how almighty God not only is reconciled to you, but also, how lovingly he entreats you to be reconciled unto him. Further, what this reconciliation of God is, how firm it stands and perpetual, what when before it, what variance there was between him and us, and how this variance was reconciled, and God’s wrath pacified by one oblation once done for ever: moreover what things follow after this reconciliation, with the golden chain, and principal points of our salvation depending upon the same: and finally, how far the time of the law and of wrath lasted, and when the time of grace begins, what difference is between these two times, and how a Christian is both under wrath, and also under reconciliation in divers respects: of the outward manner first, and then of the inward manner, with other things not unworthy to be mused upon, partly is set forth in this former part unto you….

The peroration.¹

But this is enough, and here and end: not for lack of matter, but for very weariness. I have overspent the time, I see, and my voice likewise, and almost myself. In standing upon these matters I have stayed so long, as I am weary of standing Wherefore I shall desire you: look for no solemn peroration on me. Only instead of a repetition, I will conclude with little short exhortation, as weary as I am: praying you, as I first began, according to the words of my message: Rogamus pro Christ, I pray you for Christ’s love, and not I alone, but all the ministers and messengers of Christ in all England with me, do pray you with S. Paul, and with all the Apostles of Christ and not we only, yea God himself by all his Apostles, ministers, and messengers, we all do pray and entreat you, not as messengers of men, nor of any Bishop, no, nor of the Bishop of Rome. The Bishop of Rome, if he be a true bishop is but a messenger of himself, and that only in his own Diocese, where he is Bishop. In Christ’s name we pray you that you, what, or where so ever you be, that have been hitherto strangers, unacquainted, or enemies unto God, now you will draw near, and be reconciled, and be friends, not with the Bishop, whom we call Pope of Rome, who as I understand of late has sent his proctors, and messengers to reconcile you to him.

God’s friendship
freely offered.

Alack² he is no God, nor yet good man, his reconciliation can do us no good, and is not worth a rush. Our message is, that you will be reconciled unto the living God. And as you have long tasted his wrath, so now begin to taste his friendship. A better friend you can not have. Yea, to say the truth, no other friend you lack but him. Whom if you have your friend, no enemy, can do you hurt. If he be your enemy, no friend can do you good. His friendship if you desire, you need not seek it far, it is here offered unto you for taking [2 Cor. 6.]. But then you must take it while it is offered. Behold now is the acceptable year: yet is the good time: the golden time: yet us the day of salvation: yet today lasts, and the gate yet is open, wherein the wise virgins may enter: but if it be once shut again, the foolish virgins shall never have it open anymore [Matth. 25.]. You that be rich, remember your coffin dives the rich man in hell. Who because in his life time, when he might have whole fountains of favor, and refused, afterward would have had one drop of water, and could not. Take therefore while it is offered.

God’s friendship
not to be
refused.

Refuse not, lest you be refused. Crave and have. Come and spare not. Behold and fear not. For what should let you to behold, having such a patron to make your way for you. If God’s wrath do fear you, he has killed it. If you dread the law, he has hanged it. If your heart condemn you he is greater than your heart. If you be sick, he came, therefore, to play the physician. If you be hungry, he is the bread of life. If you be poor, he was made poor for you, to make you rich. If God’s curse lie upon you, he was accursed for you. If you be sinful, he was made sin for you, that you might be made the righteousness of GOD by him. What can we have more of him, or what can he do more for us then this which is all. For he that has bestowed his own Son upon us, how can it be, but he will give with him Omnia, all things to us. Omnia vestra sun. i. “All things be yours,” says the Lord to us, by his Apostle. John Foxe, A Sermon of Christ Crucified, preached, at Paules Crosse on Fridaie before Easter, commonly called Goodfri-daie, (At London: Imprinter by Ihon Daie: ouer Aldersgate, 1575), 95-96, 204-208. [Some spelling modernized; some reformatting; marginal side headers cited; marginal Scripture references cited inline; footnote values and content mine; and underlining mine.]

[Note: John Foxe, the famous historian and martyrologist was clearly a classic Augustinian believing in both unconditional election and Christ’s dying for and bearing the of all men.]

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¹Archaic word for conclusion of a speech.

²Archaic word for grief or sorrow.

Simeon:

THE END FOR WHICH GOD SENT HIS SON.

John iii. 17. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

AN expectation generally prevailed among the Jews that their Messiah would interpose on behalf of their nation alone, and bring all other kingdoms into subjection to them. Our Lord took frequent occasions to rectify this mistake, and to show, that he was to be the Savior, not of one people? only, but of the whole world. In this discourse with Nicodemus, he introduces this important subject in such a way as to inform his mind, without shocking his prejudices. Having explained to him the nature and necessity of regeneration, and shown him, by reference to a well known type, the way of salvation, he declares, that the whole world, Gentiles as well as Jews, were to participate the benefits of his coming; and that God, in sending him into the world, had as much respect to the welfare of the benighted heathens as of his chosen and peculiar people. To elucidate the words before us, we shall show,

I. That, supposing God to send his Son into the world, it was far more probable that he should send him to condemn the world than to save it–

That God should ever send his Son into the world at all is such a mystery as must for ever fill the whole universe with amazement. But supposing him to make known his determination to do so, the probability certainly was that it should be for our destruction rather than our salvation–

1. Consider what was the state of the world at the time he did send his Son–

[Had he seen the greater part of mankind lamenting their fall, wishing earnestly that some way could be devised for their recovery, and struggling, but with unsuccessful efforts, to get free from sin, we might have supposed that God would exercise mercy towards us, and open a way for our restoration through the sacrifice of his Son. But when the whole mass of mankind were up in arms against him, when not one of the whole human race (except a few whose hearts he himself had touched) desired reconciliation with him; yea, when all were utterly averse from it, and desired nothing so much as to live in sin with impunity, and wished for no better heaven than the unrestrained indulgence of their lusts; for what end could God send his Son, but to execute upon them the vengeance they deserved?]

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Clifford:

8. I John 2:2, unlike John 3:16, contains an explicit reference to the atonement: ‘And he is the propitiation for our sins: and not for ours only, but also for [the sins of] the whole world.’ Owen insists that the verse is not a statement about general redemption, but about the provision of grace for believers throughout the world. In short, holos kosmos is no more than the ekklesia katholike: the church universal, or the elect of God everywhere.¹⁰⁴ Owen carefully observes that the Apostle is seeking to ‘give consolation’ to believers by linking Christ’s death with his present intercession for them (v. I ).¹⁰⁵ But in calling believers ‘all nations’, he effectively particularizes a general expression to suit his theological purposes. That said, he has the partial support of Calvin, who maintains that ‘John’s purpose was only to make the blessing’ of Christ’s propitiation ‘common to the whole church.’¹⁰⁶ However, since Calvin was opposing the idea of an absolute universalism, even embracing the possible salvation of Satan himself, he needlessly went beyond his usual solution. In fact, he admits the truth of the sufficiency-efficiency distinction, while denying that it fits the passage. But Calvin’s view of a universal satisfaction, as well as a twofold intercession, distances him from Owen’s basic approach to J John 2:2.

Alan C. Clifford, Atonement and Justification (Oxford: Clarendon Press, 1990), 154-155. [Some reformatting; footnote values and content original; and underlining mine.]

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¹⁰⁴DD 336.

¹⁰⁵Ibid. 332 ff.

¹⁰⁶Comm. I John 2:2.