Chapters 3:21–5:11
Paul begins this sub-division of the epistle with, "But now...." This is a pivotal expression indicating that he is now turning to something in contrast to what he has been discussing. He has been giving us the bad news concerning the human race; now he is going to present the good news that God has for fallen man. Hence, the unfolding of the blessings of the gospel begins here at chapter 3:21. From this verse through to chapter 5:11, Paul explains how God can righteously save sinners who believe on His Son, through His justifying and reconciling work.
The Righteousness of God
Chapter 3:21-31
Chapter 3:21—He says, "But now the righteousness of God without [apart from] the Law is manifested." In this statement, Paul brings us to the cross of Christ. The righteousness of God has been "manifested" there in its perfection for all to see. (In the Greek, this sentence is in a tense which indicates that the manifestation of the righteousness of God is something that has occurred and now stands as a testament for all to behold.) The manifesting of God's righteousness is not something that He does in people to cause them to understand and believe the gospel. (That is a different work of God produced by the Spirit’s quickening power which Bible teachers call "illumination.") Rather, the manifesting of the righteousness of God points to something that God has done at the cross and has made known through the gospel for all to understand and believe. If people would look at the cross of Christ with the understanding that faith gives, they would see the righteousness of God manifested in its perfection.
As mentioned in our comments in chapter 1:17, “the righteousness of God” has to do with the way in which God is able to save sinners without compromising what He is in Himself as a holy and a just God. The fact that Paul says that this righteousness is "of God" shows that God is the source of it. He has devised the plan of salvation for man.
The need for the righteousness of God is great. Man’s sin has created a dilemma. Being that God is a God of love, His very nature calls for the blessing of man, because He loves all men. But being a holy God, His holy nature justly demands that man should be punished for his sins (Psa. 89:1414Justice and judgment are the habitation of thy throne: mercy and truth shall go before thy face. (Psalm 89:14); Heb. 2:22For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; (Hebrews 2:2)). If God acted according to His heart of love and brought men into blessing without judging their sins, it would be at the expense of His holiness, and thus He would cease to be just. He cannot do that and still be righteous. On the other hand, if God acted only according to His holy nature and judged men according to the claims of divine justice, all men would be justly sent to hell—but the love of God would never be known. How then can God save men and at the same time remain just? This is where the gospel comes in so sweetly. It declares God’s righteousness and announces the good news that He has found a way to meet His holy claims against sin, and at the same time, reach out in love to save sinners who believe.
This is all because of what He did at the cross of Christ; it was there that God took up the whole question of sin and settled it for His own glory and for the blessing of man. He sent His Son to be the Sin-bearer, and in His sacrificial death, God judged sin according to the demands of His holiness. On the cross, the Lord Jesus took the believer's place before God and bore the judgment of his sins in His "own body on the tree" (1 Peter 2:2424Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. (1 Peter 2:24)). His "finished" work on the cross (John 19:3030When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost. (John 19:30)) rendered a full satisfaction to the claims of divine justice and paid the price for the believer's sins, and also for the whole outbreak of sin in the creation (Heb. 2:99But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man. (Hebrews 2:9) – "taste death for every thing"). More than that, at the cross God’s love has been displayed in the greatest way, for He gave His only-begotten Son as the Sin-bearer. With the sin question fully taken care of, God has come out to men with the good news that He can—on a righteous basis—redeem, forgive, justify, and reconcile the sinner who believes. Thus, the gospel presents God as being “just and the Justifier of him which believeth in Jesus” (chap. 3:26). Nothing will work more for the peace of the believer than to learn that God has saved him, and that He has done it righteously.
It is interesting to note that in presenting the gospel in this passage in Romans, Paul does not begin with the love of God, but rather with the righteousness of God. This is because God's claims against sin must be met first, before God's love can be proclaimed to man.
The perfect righteousness of God
Is witnessed in the Saviour's blood;
'Tis in the cross of Christ we trace
His righteousness, yet wondrous grace.
God could not pass the sinner by,
His sin demands that he must die;
But in the cross of Christ we see
How God can save, yet righteous be.
The sin alights on Jesus' head,
'Tis in His blood sin's debt is paid;
Stern justice can demand no more,
And mercy can dispense her store.
Paul also says that the righteousness of God is "apart from the Law." The Mosaic Law, as we know, is a works-based system which rewards man for right-doing (Luke 10:2828And he said unto him, Thou hast answered right: this do, and thou shalt live. (Luke 10:28)) and condemns man for wrong-doing (James 2:1010For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. (James 2:10)). By stating that the righteousness of God is "apart" from the Law, Paul was indicating that this blessing that God has for man is secured by men on an entirely different principle than that of their performance. The righteousness of God, therefore, is not about what man can do to save himself; it is about what God has done. Hence, the righteousness of God is not God demanding something from man (as the Law does), nor is it man acting for God (as man-made religions try to do), but rather, it is God acting for man in love and grace to save sinners, but at the same time, not compromising what He is as a holy and just God.
Paul also adds, "Being witnessed by the law and the prophets." This means that the righteousness of God in providing salvation for men was foretold in the types and shadows of the Law, and it was also announced by Israel's prophets (see chapter 1:2). There are a number of such references to these things in the Old Testament. For instance, on the Day of Atonement (Leviticus 16) the high priest put blood from a victim "upon the mercy seat," pointing typically to the work of Christ satisfying the claims of God against sin. He also put some of the same blood on the ground "before the mercy seat," pointing typically to the work of Christ securing the ground of redemption on which the believer stands. Another example is found in Psalm 85:1010Mercy and truth are met together; righteousness and peace have kissed each other. (Psalm 85:10). It says, "Mercy and truth are met together; righteousness and peace have kissed each other." This is a reference to Christ's finished work meeting the holy claims of God against sin and making a way for God to reach out in love to sinners.
The Righteousness of God is Not Something Imparted, Bestowed, Transferred, Or Communicated to Believers
Some modern translations state, "a righteousness from God" (Rom. 1:17; 3:21; 3:22; 10:317For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. (Romans 1:17)
21But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; 22Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: (Romans 3:21‑22)
3For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. (Romans 10:3)) or, "the righteousness that comes from God" (Phil. 3:99And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: (Philippians 3:9)), but these are not the best renderings. Firstly, “a righteousness” is misleading. It sounds as though God has a number of different righteousnesses in hand, and has simply appointed one for the believer. Concerning this error, J. N. Darby remarked, “‘A righteousness of God,’ I have already noted, is as if there were several...now this changes the whole sense of the passage” (Collected Writings, vol. 33, p. 86).
Secondly, translating it as “from God” conveys the thought that God's righteousness is something that is imparted to, or bestowed upon the believer. This, however, is not true, because if God gave His righteousness to us, which "from God" suggests, then He would no longer have it! Regarding this mistaken idea, W. Scott said, "God cannot impute that which is essential to himself" (Unscriptural Phraseology, p. 10). He also said, “It is not putting a quantity of righteousness in a man" (Doctrinal Summaries, p. 15). Regarding this, J. N. Darby remarked, “A man's being righteous is his standing in the sight of God, not a quantum of righteousness transferred to him” (Collected Writings, vol. 23, p. 254). F. B. Hole said, “We must not read those words [“the righteousness of God”] with a commercial idea in our minds, as though they meant that we come to God bringing so much faith for which we receive in exchange so much righteousness, just as a shopkeeper across the counter exchanges goods for cash” (Outlines of Truth, p. 5). God has given righteousness (Rom. 5:1717For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) (Romans 5:17)) in the sense of having secured it for mankind in Christ risen and glorified. Thus, Christ has been made unto us righteousness (1 Cor. 1:3030But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: (1 Corinthians 1:30)), and He is our righteousness (2 Cor. 5:2121For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Corinthians 5:21); compare Jeremiah 23:6; 33:166In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. (Jeremiah 23:6)
16In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The Lord our righteousness. (Jeremiah 33:16)).
The Righteousness of Christ—an Unscriptural Expression
"The righteousness of Christ" is another term that is often used by Christians, but this expression is not found in Scripture. Many use it in reference to Christ's perfect life of obedience, and imagine that it has been imputed to the believer's account for righteousness. Now it is certainly true that Christ's life on earth was perfect—He was holy and righteous in all His thoughts, words, and deeds—but His perfect life was not vicarious. Scripture does not teach that the merits of Christ's perfect life are imputed to the believer for righteousness. It is what Christ accomplished in his death—not His life—that made it possible for God to save people who believe. It is this which we announce in the gospel. If the righteous life of Christ could be imputed to the believer for righteousness, and the believer could thereby be saved and blessed by it, why would God have Christ go through the ordeal of the cross with all its suffering?
Faith in Jesus Christ
Chap. 3:22-23—Paul passes on to speak of the means by which we come into the good of what God's righteousness has secured. It is "by faith in Jesus Christ" (W. Kelly Trans.). Simply put, what the righteousness of God has secured for man (i.e. the salvation of our souls) is appropriated by a person having faith in the Lord Jesus Christ. It is the simple means by which people are saved. Paul insisted on this wherever he went preaching the gospel. In order to be saved, men need "repentance toward God, and faith toward our Lord Jesus Christ" (Acts 20:21; 16:3121Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. (Acts 20:21)
31And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. (Acts 16:31)).
God's desire for all men is that they would be saved and come to the knowledge of the truth (1 Tim. 2:44Who will have all men to be saved, and to come unto the knowledge of the truth. (1 Timothy 2:4)). Therefore, what has been secured at the cross by the righteousness of God is "towards all and upon all that believe." (Most of the modern translations omit the phrase, "and upon all," but Mr. Kelly has explained at length that the phrase should be in the text, as the KJV and the J. N. Darby Translation indicate. (See Bible Treasury," vol. 6, p. 376; vol. 13, p. 350; vol. 16, pp. 277-278; vol. N3, pp. 264-265; vol. N6, p. 264; Notes on the Epistle to the Romans, pp. 43-44.) This good news is "towards all" because all men need God's salvation, but it is only "upon all" who believe.
No Difference
Paul adds, "For there is no difference: for all have sinned, and come short of the glory of God." When it comes to the universal need of man, there is "no difference"—all men need to be saved. People take exception to this statement because they see a definite difference among men, as far as the wrongs that men have done; some have clearly lived more sinfully than others. Those who have sinned less do not appreciate being classed with those who have sinned more, because they feel that they are better. They will say, "I am not as bad as that gangster, etc." However, this is not what Paul is teaching here. He fully admits that there is a difference among sinners and has established that fact in chapters 1:18–3:20. The "no difference" that Paul is speaking about in this verse is in respect to men falling short of God's glory and God's standards of holiness. Without exception, all have come short. "There is no difference"—all are lost and all are heading for eternity in hell where they will pay the penalty for the sins that they have committed—if they don’t take Christ as their Saviour.
Mr. Albert Hayhoe used to illustrate this by asking us to imagine a swimming race taking place on the west side of Vancouver Island. Away across the Pacific Ocean was the goal—Japan. Down at the water's edge we hear men talking. One man says, "I can swim 20 miles!" Another man says, "I can swim 10 miles! A third man says, "I can swim a mile." A fourth says that he can't swim at all. If they all jumped in the water and took off for Japan, there would be "no difference" among the competitors; they would all fail and come short of the destination. Likewise, even though some men are worse sinners than others, there is no difference among them; they have all fallen short of the glory of God.
Justified and Redeemed in Christ Jesus
Chap. 3:24—Since God's great desire is that men would be saved from the judgment of their sins (1 Tim. 2:44Who will have all men to be saved, and to come unto the knowledge of the truth. (1 Timothy 2:4)), Paul goes on to speak of the great deliverance that God grants to those who believe on the Lord Jesus Christ. He says that they are, "justified freely by His grace through the redemption that is in Christ Jesus." This statement encapsulates the new standing and condition of the believer; we are justified and redeemed in Christ Jesus.
Justification
"Justified" means that the believer has been cleared from every charge of sin that has been against him by being brought into a new position before God, whereby he is no longer viewed by God as a sinner. It is an act of God whereby an ungodly sinner is reckoned righteous in God's mind. Thus, the person's legal standing in heaven is changed, and he is "constituted" righteous before God (chap. 5:19).
Two Parts to Justification
There are two parts to justification: a negative side and a positive side.
• The positive side has to do with the believer being in an entirely new position before God in Christ where no further charge can ever be brought against him (Gal. 2:1717But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid. (Galatians 2:17)—“justified in Christ”). H. E. Hayhoe remarked, “Justification in Christianity always brings the believer into a new position before God. The believer is justified as being ‘in Christ’ before God” (Present Truth For Christians, p. 22). The believer is not only in a new position before God, he is there with an entirely new life and is in an entirely new condition that is without sin. This is called, “justification of life” (Rom. 5:1818Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. (Romans 5:18)).
Justifying sinners is something that only God can do. The Law can justify the righteous (1 Kings 8:3232Then hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness. (1 Kings 8:32)), but since there are none righteous, the Law has never justified anyone. But the gospel declares that God, in perfect righteousness, can justify the ungodly who believe in Jesus (chap. 4:5).
Some will say that justified means, "just-as-if-I've-never-sinned." But this definition comes far short of the truth of justification. To place men in a position where they have never sinned would be to put them back on the ground of innocence, equal to that on which Adam was in the Garden of Eden. Adam on that ground fell, and we could fall from that ground too, if we were put there! Justification sets us in a far higher place than that of innocence. By it we are in a new position before God “in Christ” (Gal. 2:1717But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid. (Galatians 2:17)) with an entirely new life that is without sin, nor can sin. We cannot possibly fall from this place!
Eight Expressions Denoting the Different Aspects Of Justification
Redemption
Paul said that we are justified “through the redemption that is in Christ Jesus” (vs. 24). Thus, the believer is also redeemed. Redemption means to be "bought back and set free." The believer is set free from sin, from judgment, from Satan's captivity, and from the world. The purpose of redemption is to set the believer free so that he can do the will of God—in worship and in service. This is illustrated in Scripture in the Lord's words to Pharaoh through Moses: "Let My people go, that they may serve Me" (Ex. 8:11And the Lord spake unto Moses, Go unto Pharaoh, and say unto him, Thus saith the Lord, Let my people go, that they may serve me. (Exodus 8:1)). As a rule, redemption is always "from" or "out of" some adverse thing that has held people in bondage, because the emphasis in redemption is on being "set free" (Ex. 15:1313Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation. (Exodus 15:13); Psa. 25:2222Redeem Israel, O God, out of all his troubles. (Psalm 25:22); Psa. 49:1515But God will redeem my soul from the power of the grave: for he shall receive me. Selah. (Psalm 49:15); Psa. 130:88And he shall redeem Israel from all his iniquities. (Psalm 130:8); Jer. 15:2121And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. (Jeremiah 15:21); Mic. 4:1010Be in pain, and labor to bring forth, O daughter of Zion, like a woman in travail: for now shalt thou go forth out of the city, and thou shalt dwell in the field, and thou shalt go even to Babylon; there shalt thou be delivered; there the Lord shall redeem thee from the hand of thine enemies. (Micah 4:10); Rom. 8:2323And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. (Romans 8:23); Gal. 3:1313Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: (Galatians 3:13); Titus 2:1414Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. (Titus 2:14)). (In the KJV, Revelation 5:99And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; (Revelation 5:9) says, "Redeemed us to God..." but redeemed is not the right word there; it should be translated, "Purchased [bought] us to God...").
Four Aspects of Redemption
The Bible speaks of redemption in relation to Christians in at least four different ways. They are:
• The redemption of our souls. This occurs when we receive Christ as our Saviour (Rom. 3:2424Being justified freely by his grace through the redemption that is in Christ Jesus: (Romans 3:24); Eph. 1:77In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; (Ephesians 1:7); Col. 1:1414In whom we have redemption through his blood, even the forgiveness of sins: (Colossians 1:14); Titus 2:13-1413Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; 14Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. (Titus 2:13‑14); Heb. 9:1212Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. (Hebrews 9:12); 1 Peter 1:1818Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; (1 Peter 1:18)).
• The redemption of our bodies. This will occur at the Rapture when we will be glorified (Rom. 8:2323And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. (Romans 8:23); Eph. 4:3030And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. (Ephesians 4:30); 1 Cor. 15:51-5751Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, 52In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 53For this corruptible must put on incorruption, and this mortal must put on immortality. 54So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. 55O death, where is thy sting? O grave, where is thy victory? 56The sting of death is sin; and the strength of sin is the law. 57But thanks be to God, which giveth us the victory through our Lord Jesus Christ. (1 Corinthians 15:51‑57)).
"In Christ Jesus"
Finally, the believer's justification and redemption are said to be "in Christ Jesus." As mentioned in the introduction (chap. 1:1-17), when Paul uses the term, “Christ Jesus”—the Lord's title (Christ) before His manhood name (Jesus)—it refers to Him as risen, ascended, and seated at God's right hand as a glorified Man. Hence, these great blessings announced in the gospel are secured for us in "the Man Christ Jesus" at the right hand of God (1 Tim. 2:55For there is one God, and one mediator between God and men, the man Christ Jesus; (1 Timothy 2:5)). In fact, all of our distinctive Christian blessings are said to be "in Christ." Note the Scripture quotations in the J. N. Darby Translation in the following list of blessings.
• Sonship in Christ Jesus (Rom. 8:14-1514For as many as are led by the Spirit of God, they are the sons of God. 15For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. (Romans 8:14‑15); Gal. 3:26; 4:5-726For ye are all the children of God by faith in Christ Jesus. (Galatians 3:26)
5To redeem them that were under the law, that we might receive the adoption of sons. 6And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ. (Galatians 4:5‑7)).
The position of the believer being “in Christ” is not taken up until the next section of the epistle (chap. 6:11; 8:1), though it is introduced here in chapter 3:24.
Paul adds that these things are given to the believer "freely by His grace" (vs. 24). Grace is the unmerited favour of God. Hence, there is nothing that the believer has to do to receive these blessings. They are a free gift from God, and are ours the moment we believe the gospel and receive the Lord Jesus Christ as our Saviour.
The Righteousness of God in Connection With Sins Committed Before and After the Cross
Chap. 3:25-26—Some have wondered how the sins of believers who lived long before the time of Christ could be taken care of by His death on the cross, when they had already passed off the scene. And also, how Christ could bear the sins of believers who were not even born yet? Their sins had not even been committed when Christ died! Anticipating these questions, Paul goes on in these next couple of verses to explain how Christ's work on the cross has taken care of the sins of believers once for all time, regardless of when they lived. Through two attributes of God—His forbearance and His foreknowledge (chaps. 3:25; 8:29)—God has been able to righteously deal with the sins of believers who have lived before and after the cross, through what Christ accomplished on the cross.
Paul says, "Whom God hath set forth as a mercy seat [propitiation], through faith in His blood, for the showing forth of His righteousness, in respect of the passing by the sins that had taken place before, through the forbearance of God; and for the showing forth of His righteousness in the present time, so that He should be just, and justify him that is of the faith of Jesus." As noted by the underscoring, twice in this passage Paul says, "For the showing forth of His righteousness..." Once in connection with believers who have lived before Christ died, and once in connection with believers who have lived after Christ died.
• "For the showing forth of His righteousness, in respect of the passing by the sins that had taken place before" the cross (vs. 25).
• "For the showing forth of His righteousness in the present time," which is after the cross (vs. 26).
Propitiation
In both cases, God's righteousness has been shown forth in Christ's one act of “propitiation.” Propitiation (Rom. 3:2525Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; (Romans 3:25); Heb. 2:1717Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. (Hebrews 2:17); 1 John 2:2; 4:102And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. (1 John 2:2)
10Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. (1 John 4:10)) refers to the side of Christ's work on the cross that rendered a full satisfaction to the claims of divine justice in regards to sin. It is the Godward side of Christ’s work, and by it, God's holy nature has been vindicated regarding our sins and the whole outbreak of sin generally in the creation. The finished work of Christ includes His atoning sufferings, His death, and His blood-shedding. These three things are distinguished in Scripture but never entirely separated from each other. Thus, they should always be viewed as one work. Bible students have gotten into error by separating these things from each other.
J. N. Darby states in his footnote on verse 25 that the word translated "propitiation" in the KJV could also be translated "mercy-seat." Paul's point here is that God has set forth Christ as the Mercy Seat in the gospel testimony. We might wonder what this means, but it’s really quite simple. The mercy seat in the Old Testament sacrificial system was the place where God met with His people on the ground of the blood of a victim—a sacrifice (Ex. 25:2222And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel. (Exodus 25:22) – "there I will meet with thee;" Lev. 16:1414And he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy seat eastward; and before the mercy seat shall he sprinkle of the blood with his finger seven times. (Leviticus 16:14)). This illustrates (typically) what we announce in the gospel testimony. Christ set forth as the "Mercy seat" in the gospel is the announcement that God is now able to meet the sinner and bless him on the merits of Christ’s sacrifice. This is the great result of propitiation being made. Christ could not be set forth as such until His work on the cross was finished. But now since God has triumphed in what Christ accomplished, Christ (with His finished work) is the divine meeting place for all in the world to come and be saved. Some preachers say, "God will meet the sinner at the cross." Rather, it is that He meets the sinner (who has faith) in Christ on high as the Mercy-seat. Christ is not on the cross today; therefore, the sinner desiring to be saved does not come to a dying Saviour on the cross, but to a risen Saviour on high in glory. He is there today as an Object of testimony for all to believe. In keeping with this, the apostles preached Christ as a risen Saviour throughout the book of the Acts (Acts 4:10-12; 5:29-32; 10:38-43; 13:22-39; 16:3110Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. 11This is the stone which was set at nought of you builders, which is become the head of the corner. 12Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. (Acts 4:10‑12)
29Then Peter and the other apostles answered and said, We ought to obey God rather than men. 30The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. 31Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. 32And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him. (Acts 5:29‑32)
38How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. 39And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree: 40Him God raised up the third day, and showed him openly; 41Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. 42And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead. 43To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins. (Acts 10:38‑43)
22And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will. 23Of this man's seed hath God according to his promise raised unto Israel a Saviour, Jesus: 24When John had first preached before his coming the baptism of repentance to all the people of Israel. 25And as John fulfilled his course, he said, Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose. 26Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. 27For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him. 28And though they found no cause of death in him, yet desired they Pilate that he should be slain. 29And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre. 30But God raised him from the dead: 31And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people. 32And we declare unto you glad tidings, how that the promise which was made unto the fathers, 33God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. 34And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. 35Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. 36For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: 37But he, whom God raised again, saw no corruption. 38Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: 39And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. (Acts 13:22‑39)
31And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. (Acts 16:31)).
Paul adds, "Through faith in His blood." The blood of Christ is the token of the finished work of Christ (John 19:30, 3430When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost. (John 19:30)
34But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. (John 19:34)). Having faith in His blood, therefore, means that we have faith in what He accomplished in His sacrificial death. The sinner who comes to Christ for salvation is to believe that what Christ accomplished in His death was for him personally.
Forbearance
Christ's bearing the sins of believers who lived in times before the cross could only be possible through “the forbearance of God.” Forbearance has to do with God knowing and recording sins but not demanding a payment for them immediately upon them being committed. Through His forbearance, God has held back, or put in abeyance, the judgment of the sins of those who believed before Christ came to pay the price for them. (Those people would not have been intelligent as to how, when, or where the Saviour would come to pay the price for their sins, which has been brought to light by the gospel.) This "passing by of sins" could not go on indefinitely; those sins had to be dealt with justly at some point in time—and that is what happened at the cross. If God never dealt with them, He would prove to be unjust, for every sin and disobedience must receive its "just recompense of reward" (Heb. 2:22For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; (Hebrews 2:2)). Hence, His forbearance was in exercise in connection with the sins of all who had faith before Christ died. When they died, they went to heaven on a credit basis, so to speak. The judgment of their sins would be stored up by God until Christ came as the Sin-bearer, and then it would be poured out on Him. The faith of those who lived before the time of Christ would be counted as righteousness, as witnessed in the case of Abraham in chapter 4. Even though Christ had not actually paid for his sins yet, when he died he went to heaven (Luke 16:2323And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. (Luke 16:23)). Hence, through divine forbearance, there was "the passing by of sins" for roughly 4000 years of man's history, until the cross when they were dealt with righteously and put away forever.
There is a type of this in the Old Testament. In Joshua 3:14-1714And it came to pass, when the people removed from their tents, to pass over Jordan, and the priests bearing the ark of the covenant before the people; 15And as they that bare the ark were come unto Jordan, and the feet of the priests that bare the ark were dipped in the brim of the water, (for Jordan overfloweth all his banks all the time of harvest,) 16That the waters which came down from above stood and rose up upon an heap very far from the city Adam, that is beside Zaretan: and those that came down toward the sea of the plain, even the salt sea, failed, and were cut off: and the people passed over right against Jericho. 17And the priests that bare the ark of the covenant of the Lord stood firm on dry ground in the midst of Jordan, and all the Israelites passed over on dry ground, until all the people were passed clean over Jordan. (Joshua 3:14‑17), the children of Israel crossed the Jordan River and entered the land of Canaan. The moment the feet of the priests who bore "the ark of God" (a type of Christ) stepped in the river's edge, a miracle occurred. The waters of Jordan (which speak of the judgment that swept over Christ on the cross) which came down from further up the river, "rose up in a heap" and were stopped all the way back to "the city Adam"—which was situated on the river about 20 miles north. This typifies the efficacy of Christ's work at Calvary being able to take care of the sins of everyone who had faith all the way back to Adam, the first sinner.
The “forbearance of God” is also illustrated typically in the Day of Atonement (Lev. 16). Each year blood from a victim was placed on the mercy seat, and God exercised His forbearance in connection with the sins of Israel for another year. In the epistle to the Hebrews, Paul explains that since the process had to be repeated year by year (Heb. 9:77But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people: (Hebrews 9:7)), it showed that those sins were still in remembrance before God, and that the sacrifices on the Day of Atonement had not taken away those sins. They were covered (the meaning of atonement in the Hebrew language) for another year by those sacrifices, but they were not taken away. In Hebrews 10, Paul goes on to explain that when Christ came, His one offering for sins was sufficient to "take away" the sins of believers, once and for all (Heb. 10:1-171For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. 2For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. 3But in those sacrifices there is a remembrance again made of sins every year. 4For it is not possible that the blood of bulls and of goats should take away sins. 5Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: 6In burnt offerings and sacrifices for sin thou hast had no pleasure. 7Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. 8Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; 9Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. 10By the which will we are sanctified through the offering of the body of Jesus Christ once for all. 11And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: 12But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; 13From henceforth expecting till his enemies be made his footstool. 14For by one offering he hath perfected for ever them that are sanctified. 15Whereof the Holy Ghost also is a witness to us: for after that he had said before, 16This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; 17And their sins and iniquities will I remember no more. (Hebrews 10:1‑17); 1 John 3:55And ye know that he was manifested to take away our sins; and in him is no sin. (1 John 3:5)).
Chapter 3:25 in the KJV is somewhat misleading. It says, "Sins that are past." This has led some to think that Paul was referring to sins that Christians have committed in their lives before they were converted. But, as we have shown, this is not what Paul was speaking about. J. N. Darby's Translation footnote states, "God passed by, not brought into judgment, the sins of Old Testament believers." Thus, it was the sins of people who lived in the "past"—i.e. in Old Testament times.
Also, the KJV says, "the remission of sins," but this phrase should be translated, "the passing by of sins." Remission of sins is the forgiveness of sins, and is often translated as such (Luke 24:4747And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. (Luke 24:47); Acts 5:31; 13:38; 26:1831Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. (Acts 5:31)
38Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: (Acts 13:38)
18To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. (Acts 26:18); Eph. 1:77In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; (Ephesians 1:7)). As announced in the gospel, it involves the soul knowing in his conscience that his sins are eternally forgiven, and has to do with the believer having a purged conscience (Heb. 9:14; 10:1-1714How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? (Hebrews 9:14)
1For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. 2For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. 3But in those sacrifices there is a remembrance again made of sins every year. 4For it is not possible that the blood of bulls and of goats should take away sins. 5Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: 6In burnt offerings and sacrifices for sin thou hast had no pleasure. 7Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. 8Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; 9Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. 10By the which will we are sanctified through the offering of the body of Jesus Christ once for all. 11And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: 12But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; 13From henceforth expecting till his enemies be made his footstool. 14For by one offering he hath perfected for ever them that are sanctified. 15Whereof the Holy Ghost also is a witness to us: for after that he had said before, 16This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; 17And their sins and iniquities will I remember no more. (Hebrews 10:1‑17)). This eternal aspect of the forgiveness of sins, which Christians have, is something that the Old Testament saints did not have. Their sins were taken care of at the cross, and they are in heaven now, but they did not have the conscious knowledge of it in their lifetimes. It is, therefore, not accurate to translate the passage as "the remission of sins." Old Testament believers only knew of God's governmental forgiveness, which has to do with God forgiving (and not punishing) a person for his wrongs while he is living on earth, because the person is repentant (Lev. 4; Psa. 32, etc.). The forgiveness offered by the Lord in His earthly ministry in the four Gospels was also governmental (Luke 5:20; 7:47-4820And when he saw their faith, he said unto him, Man, thy sins are forgiven thee. (Luke 5:20)
47Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little. 48And he said unto her, Thy sins are forgiven. (Luke 7:47‑48), etc.). The eternal aspect of forgiveness was first announced after redemption was accomplished, when Christ rose from the dead (Luke 24:4747And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. (Luke 24:47); Acts 2:3838Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. (Acts 2:38), etc.).
Foreknowledge
The other great attribute of God we mentioned is "foreknowledge." Foreknowledge is God's ability to know everything before it happens (Acts 2:2323Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: (Acts 2:23); Rom. 8:2929For 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. (Romans 8:29); 1 Peter 1:22Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. (1 Peter 1:2)). Since God knows how many sins each believer will commit in his lifetime—even before the person is born—He could lay the just judgment of those sins on the Lord Jesus Christ on the cross before they actually happened. Thus, Christ also bore the judgment of the sins of all who would believe during this "present time"—i.e. the Day of Grace (vs. 26).
Hence, on the cross, Christ made propitiation, and a full payment was made for the sins of all believers for all time. God took the sins of all who have faith—from the beginning of time until the end of time—and laid them on Christ, the Sin-bearer, and He bore the just judgment for them.
All thy sins were laid upon Him,
Jesus bore them on the tree;
God, who knew them, laid them on Him,
And, believing, thou art free.
There is one difference between those who have lived before the cross and those who have lived after it. The people who had faith in Old Testament times are not said to have believed "in Jesus," as is the case with those in this present time (vs. 26). This is because Old Testament believers did not know the gospel which tells the story of God sending His Son, etc. They could not believe on the Lord Jesus Christ because they would not have heard of Him, but they were blessed by God on the principle of faith and are safe in heaven now as friends of the Bridegroom (John 3:2929He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. (John 3:29)).
Vs. 26—Since atonement has now been made, we can “declare” through the gospel “His (God’s) righteousness.” This is something that could not be done until “this time.” J. N. Darby said, “Righteousness was never revealed under the Law—God bore with things, but there was no declaration of righteousness. Now it is to ‘declare His righteousness.’ Righteousness was revealed when atonement was made’” (Collected Writings, vol. 27, p. 385). We now can go to the sinner with the good news that God is “just and the justifier of him which believeth in Jesus.” He is “just” in that He has judged sin in Christ’s finished work on the cross, and He is “the Justifier” of those who believe.
The Principle of Faith
Chap. 3:27-31—In the closing verses of chapter 3, Paul explains faith's part in the believer's justification. He has already mentioned "the righteousness of God by faith" (vs. 22) and "faith in His blood" (vs. 25), and has made it clear that the blessings of the gospel are only appropriated "on the principle of faith" (chap. 1:17; 3:30; 4:16; 5:1). Thus, the gospel is so simple that all a person has to do is to believe on the Lord Jesus Christ and he will be saved and justified (Acts 13:38-39; 16:3138Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: 39And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. (Acts 13:38‑39)
31And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. (Acts 16:31)).
However, even in this, we must not think that our faith has merited our justification. Paul makes it clear in these verses that it is by faith so that boasting would be "excluded." Our faith is not a meritorious work. In fact, in Ephesians 2:88For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: (Ephesians 2:8), he states that our faith "is not of ourselves: it is the gift of God." Since it is all from God, He must get all the credit. If faith were a meritorious thing, then a person would have something to "boast" in. He could say, "Others didn't have the faith to believe, but I did, and God saved me because of my faith!" This, however, would be taking some credit for our salvation.
Neither should we think that weeping, confessing our sins, repenting, earnest prayers, etc., merit salvation. These things may accompany a person's turning to Christ, but they do not secure it. Let us be clear about this: "faith" is not the subject of the gospel. The subject of the gospel is Christ and His finished work. Thus, Paul shows that the believer's justification has nothing to do with "works." All boasting on man's part, therefore, is completely shut out. Works exalt man, but faith exalts God.
In verses 29-30, Paul shows that justification is not just for Jews ("the circumcision"), but for all who believe the gospel—including Gentiles ("the uncircumcision"). This shows that God is not partial when it comes to offering salvation to men, He saves people from all three sectors of the human race.
Vs. 31—Lest the Jews might think that he was ignoring or belittling the Law, Paul says, "Do we make void the Law? God forbid: yea, we establish the Law" (vs. 31). The gospel does not set aside the holy standards of the Law; the Law emphasizes the fact that men have fallen short of it. In this way, the Law complements the gospel in proving that men have sinned and have come short of the glory of God. Hence, the gospel upholds the holy demands of the Law. It shows men to be sinners, and thus, their need of salvation.