SEV Biblia, Chapter 5:11
Y no slo esto, ms an nos gloriamos en Dios por el Seor nuestro Jess el Cristo, por el cual ahora hemos recibido la reconciliacin.
Clarke's Bible Commentary - Romans 5:11
Verse 11. We also joy (kaucwmenoi, 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, katallaghn, 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 katallagh here by atonement, instead of reconciliation; as katallassw 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 kata, intensive, and allassw 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.
John Gill's Bible Commentary
Ver. 11. And not only so, but we also joy in God , etc..] 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 us it is by confession, repentance, and good works; sometimes by beneficence and hospitality f75 ; sometimes they say their captivity is their atonement f76 ; and, at other times, that death expiates all their sins f77 . Blessed be God for the atoning sacrifice of Christ!
Matthew Henry Commentary
Verses 6-11 - Christ died for sinners; not only such as were useless, but such a were guilty and hateful; such that their everlasting destruction woul be to the glory of God's justice. Christ died to save us, not in ou sins, but from our sins; and we were yet sinners when he died for us Nay, the carnal mind is not only an enemy to God, but enmity itself chap. 8:7; Col 1:21. But God designed to deliver from sin, and to wor a great change. While the sinful state continues, God loathes the sinner, and the sinner loathes God, Zec 11:8. And that for such a these Christ should die, is a mystery; no other such an instance of love is known, so that it may well be the employment of eternity to adore and wonder at it. Again; what idea had the apostle when he supposed the case of some one dying for a righteous man? And yet he only put it as a thing that might be. Was it not the undergoing thi suffering, that the person intended to be benefitted might be release therefrom? But from what are believers in Christ released by his death Not from bodily death; for that they all do and must endure. The evil from which the deliverance could be effected only in this astonishin manner, must be more dreadful than natural death. There is no evil, to which the argument can be applied, except that which the apostl actually affirms, sin, and wrath, the punishment of sin, determined by the unerring justice of God. And if, by Divine grace, they were thu brought to repent, and to believe in Christ, and thus were justified by the price of his bloodshedding, and by faith in that atonement, muc more through Him who died for them and rose again, would they be kep from falling under the power of sin and Satan, or departing finall from him. The living Lord of all, will complete the purpose of his dying love, by saving all true believers to the uttermost. Having suc a pledge of salvation in the love of God through Christ, the apostl declared that believers not only rejoiced in the hope of heaven, an even in their tribulations for Christ's sake, but they gloried in God also, as their unchangeable Friend and all-sufficient Portion, throug Christ only.
Greek Textus Receptus
ου 3756 PRT-N μονον 3440 ADV δε 1161 CONJ αλλα 235 CONJ και 2532 CONJ καυχωμενοι 2744 5740 V-PNP-NPM εν 1722 PREP τω 3588 T-DSM θεω 2316 N-DSM δια 1223 PREP του 3588 T-GSM κυριου 2962 N-GSM ημων 2257 P-1GP ιησου 2424 N-GSM χριστου 5547 N-GSM δι 1223 PREP ου 3739 R-GSM νυν 3568 ADV την 3588 T-ASF καταλλαγην 2643 N-ASF ελαβομεν 2983 5627 V-2AAI-1P
Vincent's NT Word Studies
11. We also joy (kai kaucwmenoi). Lit., but also glorying. The participle corresponds with that in ver. 10, being reconciled. We shall be saved, not only as being reconciled, but as also rejoicing; the certainty of the salvation being based, not only upon the reconciliation, but also upon the corresponding joy.We have now received the atonement (nun thn katallaghn elabomen). Now, in contrast with future glory.
Atonement, Rev., properly, reconciliation, the noun being etymologically akin to the verb to reconcile. Atonement at the time of the A.V. signified reconciliation, at-one-ment, the making two estranged parties at one. So Shakespeare:
"He and Aufidius can no more atone Than violenist contrarieties." "Coriolanus," iv., 6.
Fuller: "His first essay succeeded so well, Moses would adventure on a second design to atone two Israelites at variance." The word at present carries the idea of satisfaction rather than of reconciliation, and is therefore inappropriate here. The article points to the reconciliation in ver. 10. See on ch. iii. 24-26.
Robertson's NT Word Studies
5:11 {But also glorying in God} (alla kai kauch"menoi en twi qewi). Basis of all the exultation above (verses #1-5). {Through whom we have now received the reconciliation} (di hou nun ten katallagen elabomen). Second aorist active indicative of lambanw, looked at as a past realization, "now" (nun) in contrast with the future consummation and a sure pledge and guarantee of it.
