Chapter 4
In chapter 4, Paul expands on faith's connection with justification. In doing so, he introduces a new phrase—"the righteousness of faith" (vss. 11, 13). This is different from "the righteousness of God," which he has used a number of times in chapter 3.
• The "righteousness of God" has to do with God acting for the blessing of man, according to His holiness and love, in securing blessing for men. This happened at the cross as a once and for all thing.
• The "righteousness of faith" has to do with God reckoning men righteous who have faith in what the righteousness of God has secured. This is an on-going thing today as people come to Christ and are saved. (In fact, God has been reckoning men righteous from the beginning of time—where and when men have had faith. Abraham is an example.)
The Righteousness of Faith—Not By Works
Chap. 4:1-8—Paul's immediate object, in chapter 4, is to show that the gospel—which promises blessing on the principle of faith "without works,"—is in full accord with the Old Testament Scriptures. Hence, "the righteousness of faith" is not something new. In fact, it has always been the principle on which God has blessed man. Paul knew that he needed to establish this point quickly in his unfolding of the truth of the gospel, so as not to lose the ear of the Jews who naturally saw the gospel as something that undermined the Law and what they had in Judaism.
To illustrate the fact that "the righteousness of faith" is not something new, Paul selects two well-known Old Testament saints (Abraham and David) and examines how they were blessed. These were not insignificant persons in the Jewish economy; Abraham is the nation's greatest patriarch, and David is the nation's greatest king. In these verses, Paul shows that they were both reckoned righteous by believing God's Word, apart from works.
Let us note that in chapter 3, Paul emphasized "faith in Jesus Christ" (vs. 22) and "faith in His blood" (vs. 25)—i.e. the Person and work of Christ. But now in chapter 4, Paul emphasizes faith in God who "raised up Jesus our Lord from the dead" (vss. 24-25). In this chapter, the focus is on believing God by taking Him at His word (vss. 3, 5, 17, 24). This is necessary for the believer’s assurance.
Abraham and David also illustrate (in type) the two sides of justification.
• "Abraham" illustrates the positive side of justification—he gained a righteous standing before God (vss. 1-5).
• "David" illustrates the negative side of justification—he was cleared from every charge of sin against him (vss. 6-8).
Abraham
Vss. 1-3—Paul commences with Abraham as a proof that a person could be blessed of God by faith without working for it. He says that if Abraham was reckoned righteous on the principle of "works," then there would be something in his blessing which he could take credit for, and thus he could "glory" in it. Was Abraham reckoned righteous by faith or by works? Paul appeals to the Scriptures for the answer, and asks, "What saith the Scripture?" By doing this, he took the matter out of the realm of human opinion and placed it squarely on what God says about it in His Word. Paul turns us to Genesis 15 and shows that God gave Abraham the promise of His "word" (vss. 4-5) and Abraham "believed" it (vs. 5a), and "it was reckoned to him for righteousness" (vs. 5b). This settles it then; Abraham did no works of any kind, yet he was reckoned righteous simply through believing God's word. Note: it doesn't say that Abraham believed in God, which would mean that he believed in the existence of God. He did of course, but rather, it says that he "believed God." This refers to Abraham's believing what God had said to him—he believed God's word. It was important for Paul to establish this point, because at the end of the chapter, he is going to show that the believer's assurance and peace are based on believing God's word concerning Christ's finished work on the cross.
Vss. 4-5—Paul goes on to explain that when the blessing is by grace (the unmerited favour of God), then works are immediately shut out of the picture. He says, "Now to him that worketh is the reward not reckoned of grace, but of debt." That is, if man could earn justification by works, then God would be put at man's debt, and He would owe the successful worker the blessings of salvation! However, this would be the very opposite of grace. Paul insists that the blessings of the gospel are "to him that worketh not, but believeth on Him that justifieth the ungodly." Regardless of how good a person's intentions are, works such as: confirmation vows, baptism, church membership and attendance, trying to keep the ten commandments, giving to charity and doing good deeds, living uprightly as a good neighbour, etc., will not earn justification. The blessings of the gospel are not obtained on that principle.
This emphasizes the beauty of the gospel; God can righteously justify the sinner who simply believes. This is something radically different from the Law. It could only justify the righteous, not the ungodly (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)). Abraham was "justified," but not in the full New Testament sense of justification, which involves being brought into 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) – "justified in Christ"). However, the principle of faith on which Old Testament saints and New Testament saints are blessed is the same, which is Paul's point here. J. N. Darby said, "There is a difference between God's forgiveness in the sense of non-imputation according to Romans iv, and governmental forgiveness....but the difference is very real, because justifying forgiveness, unknown in the Old Testament, is complete once and forever as Hebrews ix, x—'no more conscience of sins,' states" (Letters of J. N. Darby, vol. 2, p. 275).
Paul then states that this principle of faith did not just apply to Abraham, but to all who come to God in faith—their "faith is reckoned as righteousness." Reckon means, "think it to be so," or "consider it to be so." The word is "logizomai" in the Greek, and it is used eleven times in this passage. (Unfortunately, the KJV does not always translate the word as "reckoned." Sometimes it is translated as "counted," or "imputed.") In each of the eleven references to reckoning in the chapter, it is always God who does it. This is important to see; the subject here is God's reckoning—not the believer's. We are "constituted righteous" in God's mind (chap. 5:19). (In chapter 6:11, the believer will be called upon to "reckon" in regards to certain facts that Paul lays out in that passage, but here in chapter 4, the subject is God's reckoning.) Hence, "the righteousness of faith" is a divine reckoning of the believer. It has to do with what occurs in God's mind in connection with the person who believes. It has nothing to do with the believer's thoughts and feelings about his justification. A common mistake of new believers is to look within themselves for certain feelings that they think should correspond with being saved. The problem with this kind of introspection is that when the believer does not feel the way he thinks he should, it can lead to doubt and discouragement, and sometimes to fear that they never really were truly saved.
Being reckoned righteous does not mean that God makes the ungodly sinner a righteous and godly person, but that He holds or accounts the sinner who believes to be such in His thinking or reckoning. W. Scott said, "It is simply holding or regarding one as righteous...a man who in himself is wrong is counted right” (Doctrinal Summaries, p. 15). Thus, in Paul's unfolding of the gospel, he brings before us God's side of the believer's justification first. This is important; the believer needs to know how God views him in order to have solid assurance.
David
Chap. 4:6-8—We can see the same principle of faith in the example of David. In his case, it was in regards to his sins. God said to him, through the prophet Nathan, "God hath put away thy sin" (2 Sam. 12:1313And David said unto Nathan, I have sinned against the Lord. And Nathan said unto David, The Lord also hath put away thy sin; thou shalt not die. (2 Samuel 12:13)). David believed God's word, and proceeded to write Psalm 32, which Paul quotes: "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute [reckon] sin."
David speaks of his "iniquities" being "forgiven" and his “sins” as being "covered." Iniquities are the evil intents behind the sinful acts that we have done (Ps. 41:6; 66:18; 78:37-38; Isa. 32:6; 59:76For the vile person will speak villany, and his heart will work iniquity, to practise hypocrisy, and to utter error against the Lord, to make empty the soul of the hungry, and he will cause the drink of the thirsty to fail. (Isaiah 32:6)
7Their feet run to evil, and they make haste to shed innocent blood: their thoughts are thoughts of iniquity; wasting and destruction are in their paths. (Isaiah 59:7); Matt. 23:2828Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. (Matthew 23:28); Acts 8:22:23). Thus, it is wonderful to see that in blessing the sinner who believes, God deals with his whole case—from the conception of his evil intentions, right through to his evil acts. He not only deals with his sins, but He also forgives the evil intents of his heart! (Heb. 10:1717And their sins and iniquities will I remember no more. (Hebrews 10:17)) As mentioned earlier, since redemption has now been accomplished and the Spirit of God has been sent from heaven to dwell in the believer, forgiveness in Christianity goes beyond what Old Testament saints knew—which for them, was purely a governmental thing. They lived in fear of their sins being visited by God in judgment (Psa. 25:77Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness' sake, O Lord. (Psalm 25:7), etc.), but in Christianity, we have a purged conscience in connection with our sins, which they didn’t have (Heb. 9:14; 10:214How 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)
2For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. (Hebrews 10:2)).
Moreover, from David’s perspective, having lived before the cross, he only knew of sins being covered—i.e. held in abeyance for one more year as the Day of Atonement indicates (Lev. 16). Today with the work of Christ having been accomplished, we have a fuller revelation through the gospel concerning what God has done with our sins. We know that our sins have been eternally “forgiven” (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 2:38; 5:31; 10:43; 13:38; 26:1838Then 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)
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. (Acts 5:31)
43To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins. (Acts 10:43)
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); Col. 1:1414In whom we have redemption through his blood, even the forgiveness of sins: (Colossians 1:14); Heb. 9:2222And almost all things are by the law purged with blood; and without shedding of blood is no remission. (Hebrews 9:22); 1 John 2:1212I write unto you, little children, because your sins are forgiven you for his name's sake. (1 John 2:12)), “put away” (Heb. 9:2626For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. (Hebrews 9:26)) and “taken away” (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)). Paul is not quoting this Psalm to show that our sins are covered, but to teach us what believing God's Word does. It not only gives assurance of one's justification, but it also makes the believer a “blessed” (happy) soul. And this is all the result of believing God's Word. This is essential to the believer's assurance of his justification. Paul is building toward this, as we will see in verses 24-25.
Thus, the Old Testament asserts that God reckons men righteous through faith "without works," but the New Testament shows how He does it—through the righteousness of God. It is important to understand the doctrinal import of the point that Paul is making here. Righteousness is not reckoned unto those who try to work for it—e.g. by doing good deeds—but unto those who believe God.
The Righteousness of Faith—Not By Rites
Chap. 4:9-12—Paul moves on to speak of the rite of circumcision. Does it have any merit before God in connection with being reckoned righteous? And, can the uncircumcised Gentiles be reckoned righteous without being circumcised? To answer this, Paul appeals to Abraham again. When was he reckoned righteous? Was it when he was uncircumcised or when he was circumcised? He answers this by stating, "Not in circumcision, but in uncircumcision." Thus, Scripture records that Abraham was reckoned righteous when he was still on uncircumcised Gentile ground. He "received the sign of circumcision" in his body as "a seal of the righteousness of faith which he had" 13 years before! It shows that his circumcision didn't have anything to do with him being reckoned righteous by God. Abraham is, therefore, a proof "that righteousness might be reckoned unto them (Gentiles) also." Thus, the uncircumcised Gentiles can be reckoned righteous by faith, just as circumcised Jews are. By establishing this point, Paul shows that Abraham is indeed "the father of all them that believe, though they be not circumcised" (vs. 11).
Paul makes it clear that Abraham is "the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised" (vs. 12). He, of course, is not speaking of Abraham's fatherhood in a literal sense, but in a spiritual sense. Paul has already shown in chapter 2:28-29 that those who are in the bloodline of Abraham, and have the outward "sign of circumcision" in their bodies, are the seed of Abraham (as descendants), but if they don't have Abraham's faith, they are not his children (spiritually). Hence, all (including Gentiles) who walk in "that faith of our father Abraham" have him as their father spiritually.
Again, it is important for us not to miss the doctrinal point that is being emphasized here. Paul has shown that the rite of circumcision cannot give a person a righteous standing before God. But the principle that he has established regarding the rite of circumcision applies to all religious rites and ordinances of any kind—Jewish or Christian. Whether it is circumcision, baptism, the Sacraments, Confirmation Vows, etc.—whatever outward thing may be done in the name of religion—all such will not merit God's reckoning a person righteous. Paul's point is clear and simple—a person is only reckoned righteous on the principle of faith.
The Righteousness of Faith—Not By Law-keeping
Chap. 4:13-16—Paul passes on to speak of the Law. Does keeping it have any merit toward God's reckoning a person righteous? Paul answers this question by stating that "the promise that he (Abraham) should be the heir of the world" was not "through the Law, but through the righteousness of faith." The proof of this is that the Law was not given until about 430 years after Abraham was reckoned righteous! The Law, therefore, had nothing to do with it. (The exact expression, "the heir of the world," is not found in the Old Testament, but the truth of it is in Genesis 17:55Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. (Genesis 17:5).) Note also, God did not say to Abraham "I will make thee the father of many nations." He said, "I have made thee..." Thus, He stated it as an accomplished fact, and Abraham believed God concerning it.
Paul gives a further proof that law-keeping couldn't have anything to do with the blessing of Abraham (and of his children) as "the heir of the world." He states that if the blessing could be inherited on the basis of law-keeping, then "faith" would be "made void" and "the promise" would be "made of none effect" (vs. 14). That is, there would be no need for faith, and also no one would ever inherit the promise, because no one (apart from Christ) can keep the Law! On that basis, the blessing promised to Abraham concerning his posterity would never be realized by them; Abraham's children would never get the blessing. Moreover, if blessing was required on the principle of law-keeping, since God knew before He gave the Law that no one would be able to keep it, He could be accused of making a promise that He would never have to keep! Hence, He made an idle promise to Abraham. This couldn't be so, because it puts our true and faithful God in a poor light, and calls into question His character.
Paul then speaks of what the Law does when it is not kept. He says, "The Law worketh wrath" (vs. 15). That is, it cursed the person who was under its obligations who did not fulfil its requirements perfectly. It could not bless, but it could curse!—as Paul had said in chapter 3:20, "For by the Law is the knowledge of sin." Its purpose is to make people to know with no uncertainty that they are sinners. It magnified sin by giving it a specific character of "transgression," making sins that men do wilful violations of the Law. Hence, the Law only increased a person's guilt, by showing men their true sinfulness.
Paul concludes, "Therefore it (the blessing) is on the principle of faith, that it might be according to grace" (vs. 16). The promised blessing was given on the principle of sovereign grace, and it will be realized by Abraham's children by sovereign grace. The blessing promised originated from the goodness of God's heart, and it will be delivered by His grace—man's performance has nothing to do with it. The legal system and the principle of grace are actually total opposites; grace is by faith and is a matter of believing; law-keeping is a matter of doing.
Paul, therefore, concludes that Abraham is indeed "the father of us all" (vs. 16). This is so, not because of the Law, but because of faith—regardless of whether a person is a Jew or a Gentile.
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Hence, thus far in chapter 4, Paul has shown that:
• Works are not the means of a person being reckoned righteous before God (vss. 1-8).
• Rites are not the means of a person being reckoned righteous before God (vss. 9-12).
• Law-keeping is not the means of a person being reckoned righteous before God (vss. 13-16).
The God of Resurrection
Chap. 4:17-25—Paul's immediate objective in this chapter has been to show that the principle of faith in the gospel is in accord with God's ways of blessing men in the Old Testament, and he has demonstrated this by pointing us to Abraham and David. He has also shown conclusively that being reckoned righteous by God is by faith, and by faith alone. But Paul's goal in this 4th chapter is to establish a solid foundation of understanding in the believer, whereupon his faith can stand with full assurance as to his justification. In order to accomplish this, in the latter part of the chapter, Paul presents God as the God of resurrection. J. N. Darby noted this, and said, "In chapter 4, it is faith in the God of resurrection" (Collected Writings, vol. 21, p. 196).
Resurrection—the Seal of God’s Approval Of Christ’s Finished Work
In chapter 3, Paul focused on believing what occurred at the cross, but now in the latter part of chapter 4, he emphasizes believing what God did at the grave in raising the Lord Jesus from the dead (vss. 24-25). Resurrection is the capstone of the gospel. It is God's acceptance and approval of Christ's finished work—His seal of approval or "Amen" to what Christ accomplished on the cross (1 Peter 1:2121Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. (1 Peter 1:21)). God was not only satisfied with the work of Christ, but He was glorified in what Christ did on the cross. Understanding and believing this fact, lays the foundation for solid assurance in the believer's soul. Thus, the assurance of our justification involves not only believing on the Lord Jesus (chap. 3:26), but also believing God’s testimony concerning Christ's finished work (chap. 4:24-25).
All that blessed work is done,
God's well-pleased with His Son;
He has raised Him from the dead,
Set Him over all as Head.
Life From the Deadness of Abraham's And Sarah's Bodies—the Principle Of Resurrection
Chap. 4:17-22—To illustrate the need of believing God's testimony of Christ’s great work, Paul continues to use Abraham as an example. He shows that, just as Abraham believed in the God of resurrection, the Christian also must believe in the God of resurrection. He states, "The God whom he (Abraham) believed who quickens the dead...." In Abraham's and Sarah's case it was not that they were physically dead, but that their power to procreate life was dead in them, because of their advanced age. Yet God overcame that "deadness," and gave them life out of that condition of death in their bodies so that they had a son (Isaac). This illustrates the principle of resurrection.
God called "those things which be not as being." This refers to Abraham and Sarah having an innumerable posterity, which at that moment did not exist. Abraham knew that he and his wife were dead in this sense, but he believed God anyway. Paul says, "Who against hope believed in hope" (vs. 18). He did not doubt what God said—"being not weak in faith"—but believed God's Word. He believed what God said, and "considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb: he staggered [wavered] not at the promise of God through unbelief; but was strong in faith, giving glory to God" (vss. 19-20). Thus, Abraham's faith gave "glory to God." This shows that faith honors God, and that God honors faith (1 Sam. 2:3030Wherefore the Lord God of Israel saith, I said indeed that thy house, and the house of thy father, should walk before me for ever: but now the Lord saith, Be it far from me; for them that honor me I will honor, and they that despise me shall be lightly esteemed. (1 Samuel 2:30); John 3:3333He that hath received his testimony hath set to his seal that God is true. (John 3:33)). The God on whom Abraham believed is the same God whom we are to believe.
It is important to see that Paul is not emphasizing how much faith we have, but on whom our faith is placed. It is all about the credibility of the Person in whom we place our faith. The practical result that came out of Abraham's believing God is that he was "fully persuaded" and convinced that what God "promised" would be "performed" (vs. 21). This was the foundation of his assurance.
God's Approval of Christ's Finished Work—The Foundation of the Believer's Assurance
Chap. 4:23-25—In the last three verses of chapter 4, Paul makes a powerful application of the principle he has established in Abraham to the believer of the gospel today. It is this: if faith in what God said gave Abraham assurance, then faith in what God has said concerning His acceptance of Christ's finished work on the cross will also give the believer assurance in regard to his justification! Paul says, "Now it was not written on his account alone that it was reckoned to him, but on ours also, to whom, believing on Him who has raised from among the dead Jesus our Lord." Thus, we are to learn from what God has recorded in Scripture regarding Abraham's faith and apply it to our own case in connection with the gospel. There is one difference; the object of Abraham's faith was a promise of something that was to be fulfilled in the future, but the object of our faith is something that has been accomplished. That is, Abraham believed that God would give life to the dead (his and his wife's bodies), whereas we believe that God has given life from the dead and justification in raising up Christ the Saviour. The principle involved is the same.
Our assurance, therefore, is based on knowledge and faith. We need to know God's thoughts about Christ's work on the cross in connection with our sins. Then also, we need to believe what God says about it—that is, His testimony concerning it. It is this which gives the believer the assurance of his justification. The foundation of our soul's assurance is not found in our accepting Christ's finished work—though we gladly do—but in understanding that God has! The sacrifice of the Lord Jesus Christ on the cross was an offering that was not made to us, but to God. He "offered Himself without spot to God" (Heb. 9:1414How 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)). It was that which satisfied the claims of divine justice against sin. All that we are to do is believe that God is well-satisfied with Christ's payment for our sins. If it is enough for God, it should be enough for us.
Mr. G. Cutting had an illustration that emphasizes this point. He said that in the matter of an ordinary debt, the creditor is the only one who has the right to subscribe "PAID" on the account. It would be of no value whatever if the debtor were to do it, because he has no authority to declare it settled. The debtor doing it would not give satisfaction to the creditor, nor would it give peace to the debtor. The debtor's assurance can only be a consequence of knowing that the creditor is satisfied. Likewise, in connection with the debt of our sins, the only way in which we will get assurance that it has been paid is to see that it has been settled with God. We must see that God is completely satisfied with the payment that Christ made for us. Thus, the way to get assurance deep down in the bottom of our souls is to see that the whole question has been settled up at the top before God. This is God's remedy for people who have trouble with doubt concerning their salvation.
Moreover, by calling Christ "Lord" (vs. 24), Paul includes His ascension to glory, for it was in His ascension that He was made "both Lord and Christ" (Acts 2:3636Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. (Acts 2:36)). (The term "Jesus Christ our Lord" is used ten times in this epistle. It refers to His coming into the world to accomplish redemption through His death, His resurrection, and His ascension to God’s right hand.) This is significant; it gives the believer further proof that his sins are gone. If Christ upon the cross had our sins on Him (Isa. 53:66All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all. (Isaiah 53:6)), but now He has been received back into heaven, our sins must be gone, because God could never allow sin to enter His courts of glory. What wonderful news this is for the believer! When we see Christ risen and ascended, we also will see ourselves justified. J. N. Darby said, "Justification was not completed on the cross, the work by which we are justified was; but I do not get the assurance of it until I see Christ in resurrection" (Collected Writings, vol. 21, p. 196).
Substitution
Chap. 4:25—Paul adds, "Who was delivered for our offences, and was raised again for our justification." This emphasizes the substitutionary aspect of Christ's work, which is the believer's side of what was accomplished on the cross. He took "our" place there under the judgment of God and answered for our "offences" as our great Sin-bearer (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) – "the just for the unjust that He might bring us to God"). Chapter 3:25 gives God's side of Christ's work on the cross; it emphasizes propitiation. Chapter 4:25 gives the believer's side of Christ's work on the cross; it emphasizes substitution. These are the two parts of atonement.
Substitution does not apply to everyone in the world; it only applies to the "many" who believe (Isa. 53:11-1211He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. 12Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. (Isaiah 53:11‑12); Matt. 20:28; 26:2828Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. (Matthew 20:28)
28For this is my blood of the new testament, which is shed for many for the remission of sins. (Matthew 26:28); John 17:22As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. (John 17:2); Rom. 5:1919For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. (Romans 5:19); Heb. 2:10; 9:2810For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. (Hebrews 2:10)
28So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. (Hebrews 9:28)) As a rule, whenever the words "many," "us," "our," and "we" are used in connection with what Christ accomplished in His death, it is referring to the substitutionary side of His work (Rom. 4:2525Who was delivered for our offences, and was raised again for our justification. (Romans 4:25); 1 Cor. 15:33For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; (1 Corinthians 15:3); 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); Rev. 1:55And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, (Revelation 1:5), etc.). Isaiah 53 mentions Christ's substitutionary work ten times—see verses: 5 (four times), 6, 8, 10, 11, 12 (twice).
Christ Accepted For Us
The latter part of verse 25 indicates that Christ’s resurrection was “for our justification.” This would include His ascension, for justification not only has to do with the believer being cleared from every charge that has been against him (Acts 13:3939And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. (Acts 13:39)), but it also involves his being brought into a new position before God where Christ has ascended. Scripture says that we are “justified 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)). “In Christ” refers to the new position that has been secured for us by Christ’s ascending as a Man to God’s right hand. J. N. Darby said, “God has glorified Him [Christ] in Himself straightway. This is witnessed in His resurrection, and may we add, in His ascension. He is raised again for our justification, and appears in the presence of God for us” (Collected Writings, vol. 10, p. 143).
Hence, not only has Christ’s work of atonement been accepted (witnessed in His resurrection), but Christ Himself has been accepted (witnessed in His ascension). This latter point can be seen in the fact that God seated Him in the highest place in heaven—at His own right hand (Eph. 1:20-2120Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, 21Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: (Ephesians 1:20‑21); 1 Peter 1:2121Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. (1 Peter 1:21)). He stands there now as a glorified Man with all the favour of God resting on Him. The amazing thing about this is that believers are said to be “in Christ” (John 14:2020At that day ye shall know that I am in my Father, and ye in me, and I in you. (John 14:20); Rom. 8:11There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. (Romans 8:1); 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), 2 Cor. 5:1717Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. (2 Corinthians 5:17), etc.), which is to be in Christ’s place before God! Thus, His acceptance is the measure of our acceptance!
As in the case with the burnt offering in Leviticus 1, which was “accepted for” the offerer, so also Christ’s sacrifice has been accepted before God on the believer’s behalf. But more than this, by the offerer placing his hand on the animal’s head when it was killed and presented to God, he was accepted in all the value of the offering. Likewise, we are “accepted in the Beloved” (Eph. 1:66To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. (Ephesians 1:6)). This is a triumph of God’s grace. Believing men and women, who were once vile sinners, are now accepted before God as His own Son! The Apostle John stated this same fact; he said, “As He is (accepted before God in heaven), so are we in this world” (1 John 4:1717Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world. (1 John 4:17)). This is an incredible truth; it should bring forth praise from our hearts!
O God of matchless grace,
We sing unto Thy name!
We stand accepted in the place
That none but Christ could claim.
Believers who lack assurance will oftentimes question whether they have believed enough or whether they have believed in the right way. This leads to much introspection, self-doubt, and discouragement—even to questioning whether they are truly saved. However, looking at oneself is not where peace and assurance of salvation are found. We must look at Christ where He is at God’s right hand. If He has been accepted there, and we are in His place before God, then we are accepted too! He is our righteousness in the presence of God (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); 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)). The person who rests in faith on this great truth will not have doubts as to his soul’s salvation.
Three Things to Believe For Assurance
To summarize the foregoing, possessing solid assurance of our justification comes from understanding and believing what God has said concerning three things.
What God Has Done With the Believer's Sins
In view of giving the believer settled peace about his sins, God has gone to great lengths in His Word to show that the believer's sins are gone—and gone forever. He uses various figures and expressions (many of which will be the portion of Israel in the day of their redemption) to describe the blessedness of this great fact, so that there could be no legitimate question in the mind of the believer who accepts the testimony of God's Word. Some of the things that God has done with our sins are:
• He blots our sins out (Isa. 44:2222I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee. (Isaiah 44:22); Psa. 51:11<<To the chief Musician, A Psalm of David, when Nathan the prophet came unto him, after he had gone in to Bath-sheba.>> Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions. (Psalm 51:1)).