Literally, “in his life.” This may be understood to mean that we are saved by personal union with the living Saviour, who ever liveth to make intercession for us (Heb. 7:25; cf. Rom. 4:25). Jesus said, “Because I live, ye shall live also” (John 14:19; cf. Rom. 8:11; Gal. 2:20). If the death of Christ had such saving power in effecting our reconciliation, how much more will His risen life have power to bring our salvation to joyous fulfillment.

 The same as the “blood” of v. 9, by which justification was achieved.

 Gr. katallassō. The word means primarily “to exchange,” and hence to change the relation of hostile parties into a relation of peace. It may be used of both mutual and one-sided enmity, and the context must determine which is intended. Sin had alienated man from God, and his heart was at war with the principles of God’s law (chs. 1:18 to 3:20; 8:7). However, God gave His Son that sinful and rebellious man might be reconciled (John 3:16).

 The Bible nowhere speaks of God being reconciled to man. It is true that the death of Christ made it possible for God to do for man what He otherwise could not have done (see on Rom. 3:25, 26). By bearing the penalty of transgression Christ provided a way by which men might be restored to God’s favor and be brought back to their Eden home (see PP 69); and but for the sacrifice of Christ all men would have reaped the inevitable results of sin and rebellion in final destruction under the wrath of God (Rom. 2:5; 3:5; 5:9; 1 Thess. 1:10). But this does not mean that God needed to be reconciled. The alienation was entirely on man’s part (see Col. 1:21), and it is God who, in His great love, initiates the reconciliation: “God was in Christ, reconciling the world unto himself” (2 Cor. 5:19; cf. Eph. 2:16; Col. 1:20). Though God strongly hates sin, His love for sinners is even stronger, and He has spared nothing, however dear, to bring about a reconciliation (see DA 57). Christ did not die to win God’s love for man, but to win man back to God (see on Rom. 5:8). In fact, God’s plan and provision for man’s reconciliation was conceived back in eternity, even before man sinned (Rev. 13:8; cf. PP 63; DA 834). Thus, in anticipation of the atoning sacrifice, it was possible for Abraham’s faith to be reckoned for righteousness (Rom. 4:3) and for the patriarch to be regarded as the friend of God (James 2:23) long before Christ actually died on the cross.

 Paul’s argument in this first part of Rom. 5 is that, since we have such overwhelming evidence of the boundless love of God even for alienated sinners, what a sure foundation we have on which to base our peace, joy, and hope of final salvation.

 The reference to reconciliation in this verse, as parallel to justification in v. 9, gives further confirmation to the idea that justification is not only pardon but also the renewal of a loving relationship (see on chs. 3:20, 28; 4:25; 5:1).

 Paul repeats and enlarges the argument of v. 9.