“THEREFORE being justified by faith, we have peace with God through our Lord Jesus Christ, by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.”
Through our own partialities for those scriptural truths which we assume concern us the more intimately, we frequently allow ourselves to pass over with scant attention many weighty words of scripture. The familiar text quoted above contains a brief summary of the attendant blessings of justification in which we are entitled to participate as those who have the faith of Abraham (Rom. 4:1616Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all, (Romans 4:16)).
Peace with God. The passage speaks first of the peace of a purged conscience; the comfort of which we realize as we think of what preceded faith within our hearts the dark forebodings of a spirit wounded by sin, the despair wrought by the sense of our guilt before God, the inward conviction of an inevitable outpouring of divine wrath upon our deserving heads—and then of the assurance that this condition has passed forever: “we have peace with God through our Lord Jesus Christ.” The God against whom we sinned has Himself justified us freely by His grace, and we who were enemies in our minds by wicked works are now at peace with Him. And while we regard this great deliverance we say, and we say rightly, as we lift our eyes to our God and reiterate our grateful praise, “It is the Lord's doing, and it is marvelous in our eyes.”
The glory of God.—Further, as we think of Him who “was delivered for our offenses and raised again for our justification,” the heart within us leaps with desire, and our new-born affections crave that we may behold Him who loved us and died for us. Like the cleansed Samaritan leper, like the renewed Gadarene, we would be with Him, at His feet, and behold some gleams of that glory of God which shines in the face of Jesus Christ. But why think such vain thoughts? Who are we to indulge such bold aspiration? How dare mortal man think to approach Him who sits on the right hand of the throne of the Majesty in the heavens? Ah, it would indeed be becoming on our part to chide ourselves unsparingly for such presumption, had we not God's own sanction in His word for the longings of the new nature within us. We are permitted to expect “a bright tomorrow.” Every justified one is authorized, because he is justified, to hope for the glory of God, not with the feeble vagueness which necessarily accompanies every human effort to peer beyond the present instant, but with the serene confidence that springs alone from the knowledge that the eternal God has spoken as to our future, and has irradiated the dark beyond with His coming glory. No wonder that in consequence we are filled with holy exuberance: we “rejoice in hope of the glory of God.” We are transported with the prospect of it, and we love to let our very souls be flooded in anticipation with the life-giving beams of Christ in His coming glory.
Present grace or favor.—Hence it is often brought about that, having our hearts sensible of that peace as to a guilty past which otherwise we could never know, and also of a future gorgeous with visions beyond the dreams of poets and artists of every age, we are apt to pass quickly over that sweet interposition of the Spirit in the passage at the head of this paper, dealing with our present standing before God in this work-a-day world” by whom also we have access by faith into this grace wherein we stand.” We cannot, without personal loss, neglect this bountiful accommodation made for our pilgrim journey from the state of guilt to the state of glory. The person who is justified is entitled, and is entitled because he is justified, to regard himself as standing in the grace or favor of God. Such an elevating and assuring description of the present state of guilty sinners who have been pardoned and justified demands more than a passing consideration.
The person securing this favor.—Let us then first note how the gracious and adorable Person of the Lord Jesus Christ is introduced as the One by whom and in whom this present privilege is secured to us— “by whom also we have access, etc. His name and titles had been just mentioned in connection with the peace which He made “by the blood of His cross.” It is the “same Jesus” whom we are taught by the next phrase to regard as the One who has given us a present position of signal favor before God, and, moreover, who maintains us in that standing. Clearly, it is of the highest importance for the practical enjoyment of our souls that this fact should by faith be continuously before us. And were it not for our natural pride and self-complacency we should the more readily admit the necessity for such a reminder as is here and elsewhere made.
But we shrink from allowing to ourselves that we are prone to be callous as to the present real worth of Christ, and therefore to fail in appropriating to ourselves what in scripture is intended to brace up our affections for Christ. This unreadiness to accept an unpalatable truth about oneself is no new feature in man. The prophet Elisha drew a lurid picture of Hazael's future violence. “Is thy servant a dog,” said the astonished man, “that he should do this thing?” But, as a commentator pithily remarks, “The dog went and did it.” Truly, Hazael was an ambitious and unscrupulous worldling. But a similar disposition is also to be seen in the pious and the devoted Simon Peter, for instance. Zealous courageous, and passionate in his esteem and devotion to his Master, he would not admit for a moment the truth of the Lord's declaration concerning him, “This night, before the cock crow, thou shalt deny me thrice.” Ignorant of his own inherent weakness, he exclaimed hotly, “Though I should die with thee, yet will I not deny thee.” The sad sequel proved how true the Lord's words were. How much better if the self-confident man had heeded the gracious warning. “A wise man feareth, and departeth from evil; but the fool rageth, and is confident.” “A prudent man foreseeth the evil, and hideth himself; but the simple pass on, and are punished” (Prov. 14:16; 22:316A wise man feareth, and departeth from evil: but the fool rageth, and is confident. (Proverbs 14:16)
3A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished. (Proverbs 22:3)).
We may take it, therefore, that when we are directed to regard the Lord Jesus Christ as the One by whom we have obtained admission into the present favor of God, it is of the first importance that we should set Him before us continuously as the source, the means, and the guarantor of the grace in which we stand. And the caution will be of greater effect upon us if we recollect that the reminder would not have been made were we not liable to allow anything, even the blessing itself, to obscure the person of the Blesser before our hearts. “Yet did not the chief butler remember Joseph, but forgot him” (Gen. 40:2323Yet did not the chief butler remember Joseph, but forgat him. (Genesis 40:23)).
Access.— “By whom also we have access by faith into this grace wherein we stand.” The right of admittance to this favor we have by Christ Jesus. What we could not possess inherently He has secured to us inalienably. The form of the phrase used implies that the access is ours abidingly, not intermittently, as it well might be if dependent on ourselves. In ourselves we can offer no claim to such favor, but in Christ what claims are found! How great is the favor of God in which Christ Jesus stands Is He not the One whom God delights to honor? And He is our Introducer.
But He does not bring us just to the outskirts of the place of favor— “some low place within the door” —as might be if our Patron had but limited influence there. We can scarcely suppose that John the son of Zebedee, though known to the high priest, was particularly intimate with him His influence was just sufficient to procure admittance for his friend, Simon Peter, to the high priest's palace. “Peter stood at the door without. Then went out that other disciple which was known unto the high priest, and spake unto her that kept the door and brought in Peter” (John 18:1616But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter. (John 18:16)). Through the instrumentality of John, Peter obtained access into the palace of the high priest, but not into his favor. This, John was unable to do, and the illustration falls short of our subject.
The way into the presence-chamber of king Ahasuerus was hedged about by the irrevocable law that whosoever approached uncalled should be put to death. Esther drew near with her petition and stood in the inner court of the king's house. “When the king saw Esther the queen standing in the court, she obtained favor in his sight: and the king held out to Esther the golden scepter that was in his hand. So Esther drew near, and touched the top of the scepter. Then said the king unto her, What wilt thou, queen Esther? and what is thy request? it shall be given thee even to the half of the kingdom” (Esther 5:2, 32And it was so, when the king saw Esther the queen standing in the court, that she obtained favor in his sight: and the king held out to Esther the golden sceptre that was in his hand. So Esther drew near, and touched the top of the sceptre. 3Then said the king unto her, What wilt thou, queen Esther? and what is thy request? it shall be even given thee to the half of the kingdom. (Esther 5:2‑3)). She had access into the favor of the king, and so obtained the lives of her countrymen. Those justified by faith have access into the favor of God, the Lord Jesus Christ being infinitely more to such undeserving ones as we are, than the golden scepter stretched out to Esther.
The word “access” only occurs in two other passages in the New Testament, both being found in the Epistle to the Ephesians. “For through him [Christ Jesus] we both [Jews and Gentiles who believe] have access by one Spirit unto the Father.” “In whom [Christ Jesus our Lord] we have boldness and access with confidence by the faith of him” (Eph. 2:18; 3:1218For through him we both have access by one Spirit unto the Father. (Ephesians 2:18)
12In whom we have boldness and access with confidence by the faith of him. (Ephesians 3:12)). The verbal form of the same word is used in other instances having the sense of bringing into the presence of another. Jesus said to the father of him possessed with an evil spirit, “Bring thy son hither” (Luke 9:4141And Jesus answering said, O faithless and perverse generation, how long shall I be with you, and suffer you? Bring thy son hither. (Luke 9:41)). Peter also speaks of the work of Christ as introducing us to the presence of God: “Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God” (1 Peter 3:1818For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: (1 Peter 3:18)).
In the Lord Jesus therefore we have our access As He Himself said, “I am the door; by me if any man enter in, he shall be saved, and shall go in and out, and find pasture” (John 10:99I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. (John 10:9)). He is the door of faith for Gentile as for Jew (Acts 14:2727And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles. (Acts 14:27)). Moreover, He is the way: “I am the way, the truth, and the life; no man cometh unto the Father but by me” (John 14:66Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. (John 14:6)). And this is so both now when we realize it by faith, and shortly when He comes. Even as Isaac met Rebekah and brought her himself into his mother Sarah's tent, so will the Lord Jesus meet His bride in the air, and usher her into the rapturous intimacies, and the beatified delights, of the Father's house.
Grace or favor.— “By whom also we have access into this grace!” We are “justified freely by his grace” (Rom. 3:2424Being justified freely by his grace through the redemption that is in Christ Jesus: (Romans 3:24): Titus 3:77That being justified by his grace, we should be made heirs according to the hope of eternal life. (Titus 3:7)). This is our initial blessing, but we are here assured that we also have a permanent standing in this grace, subsequent to our justification.
The word grace (χάρις) is one of those employed by the Spirit of God to convey a truth which is exclusively divine, and in consequence all human language is inadequate to express its meaning; to seek to define it is to seek to set bounds to the infinite. We may only by assiduous comparison of its varied usage in Holy Scripture obtain some glimmerings of the vast truth communicated by the word “grace.” In its many occurrences it has many shades of significations, as indeed we may gather from Peter's expressive phrase— “the manifold (ποικίλης) grace of God” (1 Peter 4:1010As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. (1 Peter 4:10)).
It must suffice to note here how grace takes a dual character viz.—(1) from its source, God, and (2) from its object, sinful man. The frequently recurring words, “the grace of God,” are sufficient to show that it has no earthly origin. The correlated phrase, “the grace of our Lord Jesus Christ” reminds us that the grace of God came by Him (John 1:1717For the law was given by Moses, but grace and truth came by Jesus Christ. (John 1:17)). Flowing down from heaven where there exists no need for its exercise, let us rather say, emanating from the heart of God Himself, what an immeasurable character is given by its origin to “this grace wherein we stand.” Like Him from whom it springs, grace is infinite in its freeness, its fullness, its spontaneity, its “exceeding riches” (Eph. 2, also 2 Cor. 9:1414And by their prayer for you, which long after you for the exceeding grace of God in you. (2 Corinthians 9:14)).
But the second characteristic of God's grace, to which allusion has been made, arises from the nature of those towards whom this grace is exercised. Grace is for sinners. Thus Paul, speaking of himself as “a blasphemer, and a persecutor, and injurious,” says, “the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus. This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners, of whom I am chief” (1 Tim. 1:13-1513Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. 14And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus. 15This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. (1 Timothy 1:13‑15)). It was in the very habitat of sin that grace was displayed. “Where sin abounded, grace did much more abound.”
Hence in this brief consideration of the manward aspect of grace we see that not only were its activities uncaused and unmerited by its objects, but these objects were in a state of positive enmity against God and amenable to His just judgment. Herein perhaps lies one of the distinctions between the allied words, grace and mercy. Mercy is awakened into exercise by the infirmities of its objects, their ignorance, their sorrows, their sufferings, and their needs: but grace flows towards those who are altogether undeserving, and who have by their sins forfeited every claim. We who were “dead in trespasses have been saved by grace” (Eph. 2:5, 85Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) (Ephesians 2:5)
8For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: (Ephesians 2:8)), But being “justified by faith,” having “redemption through his blood, the forgiveness of trespasses according to the riches of his grace” (Eph. 1:77In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; (Ephesians 1:7)) we abide in that grace. It becomes the atmosphere, the home of our souls. If we received the grace of God when we were ungodly, sinners, enemies, what favor is ours now that we are justified and reconciled!
This is indeed an unspeakable privilege to know oneself standing in the unclouded favor of God. How feeble and fickle in comparison is the favor of earthly potentates for which men of the world so fiercely compete. Joseph “found grace” in the sight of Potiphar which he speedily lost through no fault of his own (Gen. 39:44And Joseph found grace in his sight, and he served him: and he made him overseer over his house, and all that he had he put into his hand. (Genesis 39:4)). Again, he rose from the obscurity of the prison-house to the “favor” of Pharaoh, so that he was set over the land of Egypt, and the king's house (Acts 7:9, 109And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him, 10And delivered him out of all his afflictions, and gave him favor and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house. (Acts 7:9‑10)). But after all, this was but the favor of roan, not to be compared with that favor of God to which the justified believer has acquired an inalienable right through our Lord Jesus Christ.
David the king found favor in the sight of God (Acts 7:4646Who found favor before God, and desired to find a tabernacle for the God of Jacob. (Acts 7:46)) and so did Mary of Nazareth, the mother of Jesus (Luke 1:28, 3028And the angel came in unto her, and said, Hail, thou that art highly favored, the Lord is with thee: blessed art thou among women. (Luke 1:28)
30And the angel said unto her, Fear not, Mary: for thou hast found favor with God. (Luke 1:30)). lint these were exceptional instances. The standing in the favor of God is not, as revealed in the New Testament, peculiar to a few, but possessed equally by all the justified. Let us consider it well; “for it is a good thing that the heart be established with grace” (Heb. 13:99Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein. (Hebrews 13:9)).
The standing.—By whom also we have access into this grace wherein we stand. As the form of the phrase referring to our access implies permanence, so does it in reference to our standing. We stand steadfastly, without intermission, in the favor of God. The same term is used for the immutable foundation of God in contrast with the fluctuating character of what has been committed to man's responsibility— “nevertheless, the sure foundation of God standeth” (2 Tim. 2:1919Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. (2 Timothy 2:19)). It is also used negatively by the Lord referring to Satan, “He is a murderer from the beginning and standeth not in the truth” (John 8:4444Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. (John 8:44), New Transl.). So also the apostle Paul described the Corinthian saints as standing in the gospel. “Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand” (1 Cor. 15:11Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; (1 Corinthians 15:1)). In all cases an unvarying steadfastness is implied. What a comfort to learn that we have not only the entree to such a place of choice privilege, but that we stand there upon an unalterable basis and in an unchanging acceptance.
Is there any personal responsibility?—While the word of God guarantees to each believer this standing in grace without any qualification, it nevertheless cautions against a false assurance founded only upon unconcern. There is no warrant for assuming that this standing is compatible with indifference to sin, the indulgence of selfishness, and a course of practical unrighteousness. The justified believer is called upon to gird up his renewed energies and see to it that there is a correspondence between his life and conduct and the privileged position in which he is set. It is the over-confident that needs to beware. Hence we have the exhortation, “Let him that thinketh he standeth take heed lest he fall” (1 Cor. 10:1212Wherefore let him that thinketh he standeth take heed lest he fall. (1 Corinthians 10:12)). Speaking of Gentiles being grafted into the olive tree of promise, while Jewish branches were broken off, the apostle writes, “Because of unbelief they were broken off, and thou standest by faith. Be not high-minded, but fear: for if God spared not the natural branches, take heed lest he also spare not thee” (Rom. 11:19, 2019Thou wilt say then, The branches were broken off, that I might be graffed in. 20Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: (Romans 11:19‑20)). Again, Peter exhorts the saints to maintain in practice their standing in grace. “I have written unto you briefly, exhorting and testifying that this is the true grace of God: stand ye fast therein” (1 Peter 5:1212By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand. (1 Peter 5:12), R.V.). We shall do well to heed the word, and to hold fast the immense privilege secured to us by Him who was “delivered for our offenses and raised again for our justification.”
W.J.H.