Fundamental Truths of Salvation

By Edward Dennett

Chapter 5

PEACE WITH GOD.

“BEING justified by faith, we have peace with God through our Lord Jesus Christ. ” (Rom. v. 1.) This is the conclusion at which the apostle arrives, after stating the grounds on which God is able to meet the sinner in grace, and to justify every one that believeth in Jesus. The principle involved is so important, and so necessary to be under stood, that we propose to state it at length, so that anxious ones may see how carefully God has laid the foundation of peace outside of themselves altogether; that, in a word, they may perceive that the Rock on which it is grounded is Christ alone, and what He has done.

1. Justification is by faith; i.e. on the principle of faith in contrast with the principle of works. Much confusion of mind would be spared if this were remembered; and it is on this contrast that the apostle's whole argument is based. Thus, after depicting the state both of Gentiles and Jews, after proving that both are convicted as sinners, he says, “ By the deeds of the law shall no flesh be justified in His [ God's ] sight.” (Rom. iii. 20.) Again, “ Therefore we conclude that a man is justified by faith without the deeds of the law ” (v. 28); and then, after citing the example of Abraham's justification -- “ Abraham believed God, and it was counted unto him for righteousness ” —he tells us, “ To him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness.” (Rom. iv. 3–5.) We have therefore the most complete contrast between the law and the gospel. The law had said, “ The man that doeth them shall live in them ” (Gal. iii. 12); but the gospel proclaims that God is the “ justifier of every one that believeth in Jesus. ” (Rom. iii. 26.) It is no more therefore a question of works—of doing on man's part; for God has shown man's complete and utter failure in every position in which he has been placed. The Gentile without law, and the Jew under law, are brought in as sinners; and thus every mouth is stopped, and the whole world is become guilty before God. (Rom. iii. 19.) From this very fact, man is entirely precluded from doing anything either to recover himself, or to save himself. He is already under condemnation, lost, and hence works or doings of any kind are utterly without avail. If therefore he is now to be saved, it must be on the principle of faith; “ For by grace are ye saved through faith; and that not of yourselves: it is the gift of God. ” (Eph. ii. 8.) He neither has, nor can be obtain by his utmost efforts, any righteousness before God; and accordingly he is shut up to God's righteousness, which is revealed in the gospel from faith to faith. (Rom. i. 17.)

It is of the first importance to apprehend this point; for it is just here that so many souls, like the Jews of old, fail. Thus, in the tenth chapter, we read that “ they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth. ” (Romans x. 3, 4.) Until therefore souls understand that they cannot “ establish their own righteousness," that " their righteousnesses are as filthy rags ” before God (Isaiah lxiv. 6), they will never accept the truth, that they can only be justified on the principle of faith, that if they are saved, it must be by God in His grace towards them in Christ Jesus. But once understood, the ga is immense; for the eye will be immediately taken from self, and directed to Him who is the only Saviour: they will cease from their own doings, and be made willing to submit, on the principle of faith, to the righteousness of God.

2. We may inquire now, What is the object proposed to faith in order to justification? This is very clearly defined in Romans iv. The apostle, as we have seen, describes that Abraham believed God, and it was counted to him for righteousness; and, furthermore, he details the circumstances and character of his faith, carefully pointing out that it was prior to circumcision, and that the law had nothing to do with the promise which he received (vv. 9-16); and then he says, “ Now it was not written for his sake alone, that it was imputed to him; but for us also, to whom it shall be imputed, if we believe on Him that raised up Jesus our Lord from the dead; who was delivered for our offences, and was raised again for our justification. ” (w. 23-25.) The object proposed to Abraham's faith was God Himself, in His promise that " he should be the heir of the world ” (v. 13); and he, against hope, believed in hope, that he might be come the father of many nations, according to that which was spoken, So shall thy seed be. And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb: he staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that, what He had promised, He was able also to per form. And therefore it was imputed to him for righteousness. ” (vv. 18–22.)

The object of his faith was thus a God of promise; but the object proposed to our faith is a God of accomplishment; for righteousness will be imputed to us “ if we believe on Him that raised up Jesus our Lord from the dead. ” (v. 24.) God therefore is presented to the sinner in the gospel as One who has intervened in grace, provided redemption in Christ, and as testifying that Christ has been delivered for our offences, and raised again for our justification; as there fore a God of salvation, One who requires now nothing from the sinner but faith in Himself requiring nothing because He has sent His only begotten Son, who took the whole of our responsibilities upon Himself, met in His death every claim which a holy God had against us, settled for ever the question of sin, and so glorified God that He is now able, on the foundation of that finished work of redemption, righteously to receive and justify every one that believeth. God has thus in grace, and out of the love of His own heart, provided everything for the sinner— the precious blood of Christ for his cleansing from guilt, a divine righteousness in which he can stand in His own presence-in fact, everything needed to bring the sinner out of his place of distance, guilt, and death, home unto Himself. In the gospel of His grace, He is therefore presented as a Giver, and not as a Receiver, and as the object of faith in His testimony concerning what He has wrought for us in and by His Son.

In the third chapter the blood of Christ is presented as the object of faith: “ Being justified freely by His grace through the redemption that is in Christ Jesus: whom God hath set forth [ to be] a propitiation through faith in His blood. ” (Rom. iii. 24, 25.) The connection here is different. Man --- all the world-has been proved to be guilty be fore God. (v. 19.) The question therefore is how to meet the claims of God as a Judge; and the answer is found in the blood of Christ, provided by the grace of God, so that the most guilty can come and be justified before Him through faith in the blood of Christ. (vv. 24-26.) But in the passage just considered God comes forth, as already said, as a God of salvation, satisfied with the work of Christ, He having made atonement for sin by His death, and thus presents Himself as the God of grace in redemption, and therefore as the object of the sinner's faith. And how blessedly simple it is! for what does God require from sinners? Only that they should believe in Him, that they should believe His testimony concerning what has been accomplished on their be half by the death of His Son; at the same time offering to them, in confirmation of His testimony, the fact of the resurrection of Jesus our Lord from the dead. It is as if He said to us, “ If you want a proof that Christ was delivered for your offences, that He has expiated them by His death, and that all my claims against you have been completely satisfied, behold it in His resurrection. I have raised Him from the dead, set Him down at my right hand in the glory, to convince all that He has finished the work of atonement, and that I have accepted it.”

3. Every one who believes in Him is justified. “ Being justified by faith; " i.e. we are by faith ac counted righteous before God, righteous in Christ; for God “ made Him [ to be] sin for us, who knew no sin; that we might be made the righteousness of God in Him. ” (2 Cor. v. 21.) This is much more than cleansing from guilt, or pardon of sins, because we have in justification a positive righteousness which fits us for the presence of God. The blood of Christ, as we have seen, is the meritorious cause of this, it being on our behalf of such infinite value, having so glorified God in expiating our sins, that He righteously - in righteousness to His Son -- receives, pardons, justifies, and brings us into the very place where Christ Himself is. Hence, as the apostle says elsewhere, “ But of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness,” etc. (1 Cor. i. 30.) For so completely are we identified with Christ before God, that His place is our place, His acceptance our acceptance; for we are in Him; and accordingly the apostle John can write, “As He is, so are we in this world.” (1 John iv. 17.)

This will suffice to show the complete character of our justification; and it may aid doubting souls to remember that it is God Himself who justifies the believer. For if He justifies us, if He is so completely satisfied with what has been done for us as to clear us from every charge, and set us down in Christ before Himself, who can condemn us? (Rom. viii. 33, 34.) Who can incriminate us? nay, who can lower by one jot or tittle the perfectness of our acceptance? God has spoken; He has declared that we are " justified by faith, " and His word abideth for ever.

4. Peace is the portion of the justified. “ Being justified by faith, we have peace with God through our Lord Jesus Christ.” The words, “ we have peace, ” do not of necessity mean that we enjoy it; for there are doubtless many justified ones before God who know but little of this peace. The meaning is that peace belongs to us, that it is made between our souls and God, that every question between Him and us is so perfectly settled, that He has nothing against us, that peace therefore is our portion.

But if it is made, and it belongs to us, what hinders so many souls from entering into its pos session? Simply unbelief; they look within to their own state, instead of without to what God has done for them. We can only enjoy this peace as knowing it to be ours; and we can only know it to be ours by believing God's word. But if we believe, and are justified, we have peace, whatever our feelings or experience; and hence we should rest in the enjoyment of it in simple confidence in the word of God. It is of the first importance to know that it is ours; for souls are tossed hither and thither by doubts and fears, because they hesitate to believe in the fulness of the grace of God. They are therefore weak and helpless, the easy prey of the tempter; whereas if they but quietly rested on this sure word of God that they “ have peace,” that He has made it through the work of Christ, and made it for them, they would be able to sing amid the storm, to present a fearless front in the face of all difficulties, to be undisturbed by the most insidious suggestions of Satan, knowing that as the peace rests upon the cross of Christ, it is both sure and steadfast, in alienable and immutable, a foundation on which they might “ build and rest secure ” for ever. For the peace of the justified is the result of accomplished redemption, founded on the cross, and proved by the resurrection of Christ.

It may encourage some to a stronger confidence if we remind them that God is just, as well as the justifier of every one that believes in Jesus (Rom. iii. 26); i. e. that He is just to the claims which the work of Christ, or rather Christ in His work, has established upon Him. It is therefore what Christ has gained for us; and hence He is our peace. (Eph. ii. 14.) It should indeed be never forgotten that this peace is not apart from, but in and through Christ; or, consequently, that it is a righteous peace, a peace which God righteously and secures to us through our Lord Jesus Christ. bestows upon  

     “Blessed be God, our God!
Who gave for us His well - beloved Son,
The gift of gifts, all other gifts in one,
     Blessèd be God, our God!

     “He sparèd not His Son!
'Tis this that silences each rising fear,
'Tis this that bids the hard thought disappear
     He sparèd not His Son!

     "Who shall condemn us now?
Since Christ has died, and risen, and gone above,
For us to plead at the right hand of Love,
     Who shall condemn us now?

     “'Tis God that justifies!
Who shall recall the pardon or the grace,
Or who the broken chain of guilt replace?
     'Tis God that justifies!

     “The victory is ours!
For us in might came forth the Mighty One,
For us He fought the fight, the triumph won:
     The victory is ours!”

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