We are thus gradually advancing to the great principle of resurrection, which, while, it bears mainly on life, as we shall see in chapters v.—viii., plays also a most momentous part in justification. For this too the case of Abraham is employed: “And, not being weak in faith, he considered [not] his own body now dead, being about a hundred years old, and the deadening of Sarah's womb, yet as to the promise of God wavered not through unbelief, but was strengthened in faith, giving glory to God, and fully assured that what he hath promised he is able also to perform.” (Ver. 19-21.) The promise of God was beyond hope, and contrary to it, if he reasoned from himself and Sarah; but yet he believed in hope, because God had declared he should have posterity numerous as the stars and the sand. Faith reasons from God and His word, not from self or circumstances.
In verse 19 there occurs a remarkable difference of reading; and yet, strange to say, though that which results is as opposite as can be, in either way the sense is good. For both appear to suit and carry on the argument, though of course one alone is the true and intended comment of the Spirit on the state of Abraham. There is excellent and perhaps adequate authority of every kind (manuscripts, versions, and ancient citations) for dropping the negative particle, which is therefore marked as doubtful in the version just before the reader's eye. If οὐ be an interpolation, the meaning would be that Abraham, instead of slighting the obstacles, took full account of them all (Gen. 17:1717Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear? (Genesis 17:17)), yet as regards the promise of God had no hesitation through unbelief, but on the contrary was inwardly strengthened in faith. If the ordinary reading be right, the meaning is that, far from being weak in faith, he paid no heed to the facts before his eyes whether in himself or in his wife, nor staggered at the promise of God through unbelief, but found strength in faith, giving glory to Him and satisfied that He was able also to perform the promise.
“Wherefore also it was reckoned to him for righteousness. Now it was not written on his account alone that it was reckoned to him, but on our account also, to whom it shall be reckoned [us] that believe on him that raised Jesus our Lord out of [the] dead, who was delivered fort our offenses and was raised for our justification.” (Ver. 22-25.)
Thus as faith was reckoned for righteousness to the father of the faithful, so is it to the believer now. But the apostle takes care to point out the difference as well as the analogy. The faith not of Abraham only but of all the Old Testament saints was exercised on promise. They all in a large sense waited for the accomplishment of what God held out, sure that He could not lie, and was able also to perform. But in the great ulterior object of their hope they were expecting One who was only promised and not yet come.
It is not so with the Christian; for though he, like the elders, obtains a good report by faith, and has his faith reckoned for righteousness, yet the personal object of hope is come, and has wrought the infinite work of redemption. This is an incalculable change, and fraught with mighty consequences. It is not of course that much does not remain to be effected when Christ comes again (changing the saints then alive, raising the dead believers, judging the quick and finally the dead who had no part in the first resurrection, and closing all in the eternal state); but as to the foundation of all this and more, as to that work which alone could glorify God and justify sinful man, it is already done so perfectly that it admits of not a hairbreadth from God or man to render it more complete or efficacious. Such is the gospel of the grace of God; it is not promise but accomplishment; and so absolutely, we may boldly say, that, if not now done in the cross, in the death and resurrection of Him who hung there, it never can be done—not even by Him. Christ being risen from the dead, dieth no more: death hath no more dominion over Him. Without His death in atonement, nothing was done which could adequately vindicate God about sin. In His death, God is glorified perfectly and forever. He has put away sin by His sacrifice. By His one offering for our sins, they are gone for the believer. This is no question of hope, but of faith in the efficacy of His redemption, which we already possess through His blood, even the forgiveness of sins. Hence we are viewed in scripture as receiving the end of our faith, namely, the salvation of our souls, though we have to wait for the change of our bodies into His glorious likeness at His coming for us. Besides, there are gracious promises of care in both natural and spiritual necessities along the path here below. But the great fact remains for faith, that the atoning work is done.
Let it be remarked, further, that here it is not a question of the Savior's blood as in chapter iii., but of God that raised Jesus our Lord from among the dead. The truth insisted on is not His grace who suffered all for our sins. It is the mighty intervention of God on our behalf in triumphant power, raising out of the dead Him who gave Himself to bear our judgment; or rather as it is here written, who was delivered on account of our offenses and was raised to secure our justification. Thus, in Rom. 3:2626To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. (Romans 3:26) the point is faith in Jesus; here, it is on Him that raised up Jesus. Such is the God whom we know. The fathers knew Him as He was pleased then to reveal Himself and link Himself with them. The God of Abraham, of Isaac, and of Jacob was the giver of promises assuredly to be accomplished in His time. But our God, while the same blessed and blessing Almighty, is (as we can say) far more than this. The Only-begotten who is in the bosom of the Father—He had declared Him—He who was full of grace and truth. Nor this only; for Jesus, conqueror of Satan in life, went down for us into death, was delivered for our offenses, and therein so glorified God that His righteousness could not but bring Him up from the dead. The sins that were laid on Him, where are they? Gone forever: blotted out by His precious blood. Could God leave Him in death who had thus afresh retrieved His glory and bound up with it the means of our eternal blessing? Impossible. He raised Jesus therefore from the dead and gave Him glory, that our faith and hope might be in God.
As God, then, is thus made known to the believer now, so it will be noticed that all is here closed in justifying us. In the same verse of chapter iii., which has been already compared, we read that He might be “just and the justifier” of him that believeth in Jesus. For as we look on the blood of Jesus shed in expiation God has necessarily a judicial character. Sins must be judged according to all the holiness of a nature to which they are infinitely abhorrent. Here therefore God is declared to be just and the justifier of the believer. But in the end of chapter iv. we see that it is no longer a question of righteous satisfaction, as this had been completely settled in the blood of Jesus. Not so with justification. This derives an immensely increased value from the resurrection of Jesus which gloriously displayed in the Deliverer's person the victory that was won for us. He was delivered for our offenses and was raised for our justifying. It is our Red Sea, and not merely our Passover.