In Rom 5: 1 And 9 By David Cosgrove

Again, Cosgrove hits the nail on the head in his writing when he pens, “In Rom 5:1 and 5:9 two formulas from 3:21-31 are taken up and made the basis of hope: justification ek pisteös and justification en tç haimati autou. Both are put in the past tense (dikaiöthentes), revealing that the justification spoken of in 3:21-31, for which the case of Abraham provided scriptural documentation, belongs to the moment of entrance into the sphere of Christ.34 This justification effects peace with God (5:1) as reconciliation (5:9). Justification as reconciliation impinges on the future. It implies, by the logic of a fortiori, being saved from God's final judgment of wrath (5:9), and here the precise relationship of dikaiöthentes to the future judgment must be carefully observed. Past justification provides neither the grounds of exemption from future wrath nor the model for such exemption. Rather, it places the believer in a relationship to God through reconciliation in which salvation may be expected through Christ (di9 autou, ν 9), an idea that receives its more exact expression in ν 10: reconciled through his death (= justified en tç autou haimati), saved by his life (en tç zoç autou).” …show more content…
O how we should meditate on the work of Christ. Because here we meet the work of God. If you want to know the love of God, know the work of Christ. Where do we see this? It is made explicit in both verse 9 and verse 10. Verse 9: "Much more then, having now been justified [that God's work] by His blood [that's Christ's work in dying], we shall be saved from the wrath of God [that God's work] through Him [that's the work of his Son, Jesus Christ]." The Son bought our justification in the past when he died for us, and he mediates our salvation in the future because he lives for us. God saved in the past through Christ. He will save in the future through