Introduction
The Apostle Paul’s letter to the church at Rome is, without question, his most sterling effort at setting forth the doctrines of God, especially the doctrine of justification by faith alone. As the apostle introduces himself and praises the saints of Rome, he proceeds to give them the reason for his writing. First, he thanks God through Christ “that your faith is spoken of throughout the whole world” (Romans 1:8); second, that he has a tremendous desire to come by the will of God to visit them personally, but he notes in verse 13 that his coming to them had been hindered in his desire to visit them; third, that he “might impart unto you some spiritual gift, to the end ye may be established; That is, that I may be comforted together with you by the mutual faith of both you and me” (vss. 11-12); lastly, and most importantly, the apostle emphasizes his desire to “preach the gospel to you that are in Rome also” (Romans 1:15).
This brings us to the focal point of the apostle’s message. I believe we can hear the excitement in his voice as he describes why he is ready to preach the gospel to the saints in Rome.
For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith (Romans 1:16-17).
At this point, we might expect the apostle to continue to expound on the marvelous truth that God’s chosen people are justified by faith, but he does not. He immediately turns his attention to a mor depressing subject; the total depravity of the human family and the dire consequences of that morbid condition.
The Wrath Of God And The Unrighteousness Of Men
For the next two and a half chapters, the apostle concentrates on this matter of depravity. He begins in Romans 1:18 with this frightening warning, which in essence emphasizes the value and purpose of his gospel message:
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; Because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: . . .” (Romans 1:18-20).
Paul describes the horrendous practices of fallen man, both Gentile and Jew, from chapters 1:18-3:20. Beginning in verse 10 of chapter 3, the apostle asserts in part the following:
As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one (Romans 3:10-12, emphasis added).
No one is excluded. This is known as a “universal negative,” and for any to escape the wrath of God, there must be a “necessary exception.” Paul returns to his amazing statement of the power of the gospel in Romans 3:21. There he states emphatically,
But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all that believe: for there is no difference: . . . Therefore we conclude that a man is justified by faith without the deeds of the law (Romans 3:21-22, 26).
Paul follows this statement of justification by faith without the deeds of the law with two examples: Abraham and David. This is seen in chapter 4 (Read verses 1-12). The most important statement he makes is found in verse 16 as he states,
Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law [the Jew], but to that also which is of the faith of Abraham; who is the father of us all, . . . Now it was not written for his sake alone, that it was imputed to him; but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; Who was delivered for our offenses, and was raised again for our justification (Romans 4:16, 23-25).
The apostle has returned to the focus of his epistle in chapter 1:16-17, which is the central theme of his letter to the church at Rome. However, he now wants to relate to his reader the blessings (consequences) of being justified by faith.
The Consequences Of Justification
As we turn our attention to chapter 5, it is important to notice that the apostle begins his commentary with the word “Therefore.” There is much to take into consideration here. Whenever we see a writer using the word “therefore,” he has arrived at the conclusion to everything he has presented previously. Listen to the apostle’s concluding thoughts on this section of his letter to Rome:
Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: By whom also we have access by faith into this grace wherein we stand, and rejoice in the hope of the glory of God. And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; And patience, experience; and experience hope: And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us (Romans 5:1-5).
The first consequence is that “we have peace with God through our Lord Jesus Christ.” As members of the elect family of God, Jesus took the wrath of God upon Himself in our stead. It is important to remember what we were before God dealt with us in grace. Ephesians 2:2-3 describes our fallen nature perfectly saying,
In time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others (Emphasis added).
This passage directs our attention back to the apostle’s warning in Romans 1:18. It is there where he makes the following statement: “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness.” For those of us who have the blessed experience of God’s magnificent grace, our deserved judgment was placed upon an innocent substitute, the only begotten Son of God. The Father now sees us as righteous in Christ Jesus.
Notice Paul’s explanation of our new-found position in 2 Corinthians 5:19-21,
To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.
The apostle has another way of presenting the same subject in Romans 5:9-11,
Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
We were enemies, which means that we were at war with God. However, far more significant is the reality that God was also at war with us. Paul emphasizes that “we were reconciled to God by the death of his Son.” Reconciliation is tantamount to being at peace with the Father. We are reconciled to God, and He is reconciled to us.
There is one other aspect to this peace that is a consequence of justification. In Romans 5:10, the apostle writes that “being reconciled, we shall be saved by his life.” He has risen from the grave never to die again, and according to Hebrews 1:3, “when he had by himself purged our sins, sat down on the right hand of the Majesty on high.” It is an appropriate place for Him to be because in that amazing position, “he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them” (Emphasis added; see also Romans 8:34). He is our Advocate always pleading our cause before the Majesty on high.
In Isaiah 9:6 Jesus is called, among other things, the of Prince of Peace. He not only has achieved positional and eternal peace for His people, but He also gives us a day-by-day enduring peace. It is in John 14:27 where we see the Lord comforting His disciples, saying, “Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.”
This statement is extremely meaningful when we recognize that we “were the enemies” of God. More significantly, God was at enmity with us; that is, He was at war with us. Therefore, the peace that Christ gives is perceived in our reconciliation to God and His reconciliation to us.
The second consequence of justification is that “we have access by faith into this grace wherein we stand” (Romans 5:2). That is, we have access into the presence of the Father. Hebrews 4:16 is clear as the apostle writes, “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.” There was a time when we did not have this access to the Father; however, this special privilege is now granted to us by and through Jesus Christ; the members of the family of God. Listen to the words of Ephesians 2:4-5, “But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved:) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: . . .” And where is Christ seated at this time? Verse 3 of Hebrews 1 tells us that “when he had by himself purged our sins, sat down on the right hand of the Majesty on high; . . .” We, in a mystical sense, are in the presence of the Almighty Creator of the heavens and the earth and all that in them there is. It is faith alone in Christ alone that has achieved for us such a wonderful privilege.
There is one further aspect to this concept of our access to the Father. Two passages point us to this privilege, Revelation 4 and 1 Kings 7. In Revelation 4, we notice two things about this throne of God. First, it is surrounded by a rainbow signifying the covenant of grace. Second, it is said that “before the throne there was a sea of glass like crystal: . . .” (Verse 6). In 1 Kings 7 we read the following: “And he [Solomon] made a molten sea, ten cubits from one brim to the other: it was round all about, and his height was five cubits: and a line of thirty cubits did compass it round about” (Verse 23). This is part of the description of the massive laver built by Solomon. The waters of the laver were constantly in motion due to the priests’ washings to cleanse themselves before entering the tabernacles most holy places. No longer are these washings necessary due to the work of Jesus Christ. Ephesians 1:5 simplifies the thought saying, “He has made us accepted in the beloved.” Thus, as is stated in Romans 5:2, By whom [Jesus] also we have access by faith into this grace wherein we stand, . . .”
Paul continues his thoughts on the consequences of justification in Romans 5:2 stating “and rejoice in hope of the glory of God.” The hope spoken of in Scripture is not simply wishful thinking. We can wish for many things that will never come to pass. The believer’s hope is an assurance that the promises of God are certain. Paul wrote to Timothy, his son in the faith, expressing His confidence in the promises of God, stating,
For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.
Here in Romans 5:2 the apostle is rejoicing in his hope of future glory. The ultimate outcome of his salvation is not in question. It is going to happen. Paul is not speaking of the believer’s glorifying God by his works, nor is he speaking of the glory that is an essential attribute of God. Paul is speaking about the glory that God will bestow upon all His chosen, redeemed people. The apostle adequately expresses this as good-as-done hope in Romans 8:29-30,
For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified (Emphasis added).
The last consequence I wish to address is found in Romans 5:5 which reads in part, “the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” The apostle is not speaking of our love for God; although that is factually true. He is speaking of God’s love for us. This is a fact we know when we have been engaged by the Divine initiative. That initiative that calls us out of darkness into His marvelous light and makes us aware of our salvation in Jesus Christ. This love is expressed fully in Romans 5:8 where the apostle writes, “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.”
Conclusion
Without enumerating each of the consequences of justification as set forth above, it should be obvious to the reader that, as God’s elect and redeemed people, we are blessed beyond our ability to even begin to comprehend the riches of His grace toward us.