KwabaseRoma 5:11

Izhibhalo Ezingcwele

11 Asikukuphela ke oko; singabazingca nokuzingca nangaye uThixo, ngayo iNkosi yethu uYesu Kristu, esamkele ngayo kalokunje uxolelaniso olo.

Bible Verse Review
  from Treasury of Scripure Knowledge

but we: Romans 2:17, Romans 3:29, Romans 3:30, 1 Samuel 2:1, Psalms 32:11, Psalms 33:1, Psalms 43:4, Psalms 104:34, Psalms 149:2, Isaiah 61:10, Habakkuk 3:17, Habakkuk 3:18, Luke 1:46, Galatians 4:9, Galatians 5:22, Philippians 3:1, Philippians 3:3, Philippians 4:4, 1 Peter 1:8

by whom: John 1:12, John 6:50-58, 1 Corinthians 10:16, Colossians 2:6

atonement: or, reconciliation, Romans 5:10, 2 Corinthians 5:18, 2 Corinthians 5:19

Reciprocal: Leviticus 1:4 - atonement Leviticus 4:20 - an atonement Leviticus 5:10 - make Leviticus 23:28 - General Leviticus 23:40 - rejoice Deuteronomy 16:11 - General 2 Chronicles 29:24 - reconciliation Proverbs 15:15 - but Song of Solomon 7:12 - there will I give thee Isaiah 41:16 - thou shalt rejoice Isaiah 55:12 - ye shall Jeremiah 9:24 - let him Matthew 9:2 - be John 16:20 - your Acts 16:34 - and rejoiced Romans 3:25 - through Romans 6:2 - dead Romans 9:10 - not only 2 Corinthians 10:17 - General 1 Peter 1:6 - ye greatly

Gill's Notes on the Bible

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.

Barnes' Notes on the Bible

And not only so - The apostle states another effect of justification.

We also joy in God - In Romans 5:2, he had said that we rejoice in tribulations, and in hope of the glory of God. But he here adds that we rejoice in God himself; in his existence; his attributes; his justice, holiness, mercy, truth, love. The Christian rejoices that God is such a being as he is; and glories that the universe is under his administration. The sinner is opposed to him; he finds no pleasure in him; he fears or hates him; and deems him unqualified for universal empire. But it is one characteristic of true piety, one evidence that we are truly reconciled to God, that we rejoice in him as he is; and find pleasure in the contemplation of his perfections as they are revealed in the Scriptures.

Through our Lord ... - By the mediation of our Lord Jesus, who has revealed the true character of God, and by whom we have been reconciled to him.

The atonement - Margin, or reconciliation. This is the only instance in which our translators have used the word “atonement” in the New Testament. The word frequently occurs in the Old, Exodus 29:33, Exodus 29:36-37; Exodus 30:10, Exodus 30:15-16, etc. As it is now used by us, it commonly means the ransom, or the sacrifice by means of which reconciliation is effected between God and man. But in this place it has a different sense. It means the reconciliation itself between God and man; not the means by which reconciliation is effected. It denotes not that. we have received a ransom, or an offering by which reconciliation might be effected; but that in fact we have become reconciled through him. This was the ancient meaning of the English word atonement - at one ment - being at one, or reconciled.

- He seeks to make atonement.

Between the duke of Glo’ster and your brothers.

- Shakespeare.

The Greek word which denotes the expiatory offering by which a reconciliation is effected, is different from the one here; see the note at Romans 3:25. The word used here καταλλαγὴ katallagē is never used to denote such an offering, but denotes the reconciliation itself.

Clarke's Notes on the Bible

Verse Romans 5:11. We also joy (καυχωμενοι, we exult, or glory) in God, c.] 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.