Confessing the Living Redeemer

For I know that my redeemer liveth, and that He shall stand at the latter day upon the earth. Job. 19:25

"I know that my redeemer liveth."

What a confession! What a comfort! On this day when we observe the resurrection of our blessed Savior we echo the triumphant cry of victory that the saints who have gone before us have uttered. As pilgrims and strangers whose citizenship is in the kingdom of God we and all of God's children must face the relentless onslaught of Satan as he attacks us by means of the world, our flesh, and himself personally. But in the darkness of despair the Lord always comes to us with the good news of the gospel that the grave could not hold the Lord Jesus Christ. He lives. And I know that my Redeemer liveth. That is the certain knowledge and blessed assurance of faith.

In our text we have the confession of Job, the likes of whose trials and afflictions you and I have never known and perhaps never will. We know the account very well. In one day he lost all that he had, both possessions and his ten children. In addition he was plagued with a most dreadful disease, which made him so sick that he desired to die. Then there came to him friends who were supposed to comfort him, but only added to his misery. Out of that unspeakable misery, when it appeared that it could get no worse, there came the confident testimony of faith: "I know my redeemer liveth."

We can understand the significance of having a redeemer when we take a look at what a redeemer is. Then we, too, will be glad that He lives. A redeemer is one who will take up the cause of another in order to help him in his time of need. This redeemer is not only ready and willing to pay the price of redemption but actually does so. In this way the redeemer vindicates the one in need and delivers him from all his trouble. Along with Job we need a redeemer because we cannot pay the price. We are in bondage by nature with no way out. This is, of course, a spiritual bondage, the bondage of sin and death under the righteous judgment of God. Since this is the righteous judgment of God who is righteous in all His ways, we know that we deserve the eternal woe of hell.

O, but we know of one who has paid the price of our redemption. Indeed, there is one who as atoned for our sins, thereby delivering us out of our bondage and assuring us of everlasting life in glory. Yes, we know as well as Job knew that this redeemer is Christ, the only promised Savior, the perfect and eternal Redeemer.

Job spoke of Him as he saw Him in prophecy, as the one that was still to come. Since the promise was not yet realized, Job did not know the Christ in the full revelation that we have today. But that does not mean that he was less convinced of his salvation than we are. Just as we do today, the day in which we rejoice in the resurrection of Christ from the dead, so Job could confess with his whole heart and soul: My Redeemer lives.

His Redeemer, even as ours, is Jehovah, the almighty, unchangeable, sovereign God. With His friend Job, God had established His covenant. God says of Job, "This is my servant, a perfect and upright man, one that feareth God and escheweth evil." How could God possibly say that of Job unless He had taken him into His covenant? The Lord our God was not looking at Job in his nature, but as he was in Christ. What is true of Job is also true of us. Eternally God has engraven us in the palm of His hands. Therefore, before our holy God we are holy and righteous, redeemed and sanctified in Christ.

Thus, as a child of God, Job was first of all deeply conscious of his sin and guilt. But as a child of God he also confessed his sin and obtained pardon. He experienced the blessedness of those whose transgression is forgiven, whose sin is covered. He loved his God and hated evil. This was evident even at that moment when he was suddenly made destitute and childless. Humbly he confesses, "Naked came I out of my mother's womb, and naked I return thither. Jehovah gave, Jehovah hath taken away; blessed be the name of Jehovah." It is in this consciousness that this servant of God can say in harmony with all God's children: It is God who justifies; God is my justifier. My Redeemer lives! 

O blessed confession, I know that my Redeemer liveth! He lives! He is the Almighty, unchangeable Jehovah, who keeps covenant with His people forever. His grace abideth ever. He does not deal with us after our sins, nor reward us according to our iniquities. He lives! How much richer these words are for us now, since the cross and the resurrection have become a historical reality. The Son of God came into our flesh, suffered, died, and was buried. For a moment even the disciples despaired, so that they hid themselves in bitter sorrow. He who had professed to be the living Savior, the Christ, the Son of the living God, had perished in the hands of wicked men. His body rested in the grave. 

Yet the flame of faith and hope within their souls never entirely faded out. No, suddenly it flared up to shine forth in glorious brilliancy. Jesus arose as victor over death. He had satisfied God's justice. And God raised Him up to exalt Him to power and glory in the highest heavens. We now see Jesus with an eye of faith, crowned with glory and honor, living and reigning with God forever! 

He lives! We know that He lives, for as He has come to dwell with us in the Spirit. He lives even now within our hearts. I know! That is the confession and testimony of faith. The assurance of faith is always personal. Faith says: I know. Faith speaks of my Redeemer. Thus we confess together, I know that my Redeemer liveth. No one can actually know God without knowing that this God is his God, the God of His eternal salvation. The same is true with respect to Christ. No one can know Jesus Christ as the Savior of sinners without knowing that this Jesus is also his personal Savior. He who confesses God with a sincere heart also says: My God. And he who confesses Jesus to be the Christ also adds the personal assurance: My Lord and my God.

This faith is and will be sorely tried in our lifetime. There are many temptations that beset us. The world and its lusts still appeal to our sinful flesh. We are filled with dread at the scorn of the world. Then there is our old nature with all its sinfulness. We really need say no more here. Each of us knows his own heart and the sin that arises from it. Added to all that, there are all the sufferings that we must bear. With Asaph we wonder why it appears that the wicked prosper while the righteous must suffer. So our life is fulled with a variety of disappointments, adversities, pains, and distresses. Does God really love us? Certainly it would appear to be contrary. We are inclined to complain with the psalmist in Psalm 77:7-9. "Will God cast us off forever: and will He be favorable no more? IS His mercy clean gone forever? Doth His promise fail forevermore? Hath God forgotten to be gracious? Hath He in anger shut up His tender mercies?"

Yet, wonder of all wonders, you and I confess in triumph of faith: I know that my Redeemer liveth! That is good news that is revealed to us in the Scriptures. God has made known to us His eternal love. He has revealed to us His pardoning grace and saving mercy as it is ours only in Jesus Christ. And ultimately we will dwell in heaven in that glorious inheritance which He has prepared for us, His saints. 

This I know. How do I know? The Spirit assures us of that in our hearts. How does He do that? By the Word and the preaching of that Word. Through this means He not only convicts us of our sins but points us to the cross. Thus being cast down we are lifted up, being hungry we are fed. Being thirsty we are led to the streams of living water. To the grave we are pointed. O, but do not forget, that grave is empty. He who died for us lives. 

Faith says: I know that my Redeemer liveth. Let that word of truth ring forth from now even unto all eternity. That is our victory cry. He lives! 

Rev. Rodney Miersma 

https://standardbearer.rfpa.org/articles/confessing-living-redeemer 

Is Faith the Condition of the Covenant of Grace?

Yea, but you will say to me, peradventure though works be not the condition of the covenant; yet, we hope you will yield, faith is the condition of the covenant.

I answer, beloved, I beseech you observe me warily in this, for I am now upon a nice point, and I shall desire to go as evenly as the Scripture will guide me in it. I must needs tell you directly, and according to the truth, that, faith is not the condition of the covenant.

"He that believes shall be saved, he that believes not shall be damned." Is not faith here the condition of the covenant? 

I answer, There is no person under heaven shall be saved till he have believed. This I grant; yet this will not make faith to be the condition of the covenant. For, first, consider faith as an act, our act, and as we do it, so I say it is a work; our act of believing is a work. If therefore we perform the condition that is a work for the enjoyment of the covenant, then the covenant doth depend upon a work; but it doth not depend upon a work, for the text saith, "To him that worketh not, but believeth on Him that justifieth the ungodly," &c.

You will say, In that text, believing is required to the justifying of the ungodly.

I answer, An ungodly person, after he is justified, believes: but you must understand it, it is not the faith of the man that simply and properly justifies, but it is Christ in whom he believes; believeth on Him that justifieth the ungodly: it is He that justifieth, that is Christ. It is not believing that justifies. Mark well that phrase; Him that justifieth. Justification is an act of Christ, it is not an act of faith.

But you will say, It is an act of Christ by faith.

I answer, Then Christ justifies not alone. Is faith Christ Himself? If not, then Christ must have a partner to justify, but Christ alone doth it. Nay, I say more, Christ justifies a person before he believes; for, he that believes is justified before he believes; for I ask you, whether in justification a man must believe a truth of a falsehood? You will say, he must believe a truth; then say I, it is a truth that he is justified before he believes it; he cannot believe that which is not, and if he be not justified, that he may believe it, he then believes that which is false. But he is first justified before he believes, then he believes that he is justified.

But what then serves faith for?

I answer, It serves for the manifestation of that justification which Christ puts upon a person by Himself alone: that you by believing on Him, may have the declaration, and manifestation of your justification. Mark what the apostle saith, whereby you shall find the true use of faith, that is not the condition, without which we receive no benefit from Christ; but rather it is the manifestation of that which is already done, and received. Heb. xi. 1, the apostle saith, "Faith is the ground of things hoped for, and the evidence of things not seen." I pray you observe the apostle's expression, there is abundance of light in it. Faith is the evidence of things, it is not the being of things; and it is the evidence of things not seen. A man is justified, and that by Christ alone, but it is not known to him, it is an unseen thing. Well, how shall he see this, and know that it is so? The text saith "Faith is an evidence;" faith gives evidence to this thing, faith makes it known; by faith we come to apprehend it; by faith we come to rejoice in it, as we apprehend it to be our own. It is true, indeed, Christ has honoured faith admirably; but let us take heed we do not over-honour it, to give the peculiar reserved prerogative of Christ Himself unto it: if faith were a concurrent thing with Christ, and Christ did justify a person alone, what would follow?...

As we stand thus, I say, it is not faith that justifies, neither wholly, nor in part; but Christ alone freely for His own sake, considering a person is ungodly, so He justifies him.

Beloved, let me tell you, though faith itself cannot thus be called our righteousness; yet in respect of the glory that God ascribes to it, that it seals to men's souls the fulness of righteousness, how can you consider a person a believer, and withal ungodly? When men are believers, they cease to be ungodly: but if they are not justified till they believe, Christ doth not justify the ungodly, but the godly; and then that truth which I have delivered, Rom. iv. 5, cannot hold the current, "That we must believe on Him that justifies the ungodly;" but rather, we must believe on Him that justifies the righteous. But as I said, we do not believe that we may be justified; but we do believe, and truly believe, when we are, and because we are justified. So that still stands firm, we are not in covenant, we partake not of the covenant, by any condition we perform, till which performance the covenant cannot be made good unto us; but we are in covenant, and Christ makes us to be in covenant, for His own sake, without any condition in the creature, "Shewing mercy to whom He will shew mercy;" without anything, I say, the creature is to do, to this end, to partake of the covenant.

Tobias Crisp

Christ Alone Exalted, I:90-93

Why Sayest Thou that Thou art Righteous by Faith only?

Question. 61.  Why sayest thou that thou art righteous by faith only?

Answer. Not that I am acceptable to God on account of the worthiness of my faith, but because only the satisfaction, righteousness, and holiness of Christ is my righteousness before God, and that I cannot receive and apply the same to myself any other way than by faith only.

EXPOSITION.

We are said to justified by faith only:

1. Because we are justified by the object of faith alone, that is by merits of Christ only, without which we can have no righteousness whatever: for we are justified for Christ’s sake. Nothing but the merit of Christ can be our righteousness in the sight of God, either as a whole, or a part only. We are justified only by believing, and receiving the righteousness of another, and not by our own works, or merit. All works are excluded from our justification, yea even faith itself in as far as it is a virtue, or work.

2. Because the act which belongs properly to faith is to apprehend, and apply to itself the righteousness of Christ; yea, faith is nothing else than the acceptance itself, or the apprehension of the merits of Christ.

3. Because faith alone is the instrument which apprehends the satisfaction of Christ. Hence it is plain, why the exclusive particle only should be added, as it is in the Catechism, and be maintained against the Papist. It is done, 

1.       For the purpose of expressing what Paul affirms when he says: “We are justified freely by His grace, without the deeds of the laws.” And what Christ says; “only believe.” (Rom.  4:24, 28. Mark 5:36.)

2.       That all our own works, and merits, as well as those of others, may be excluded as being the cause of our justification, that faith may be understood correlatively. We are justified by faith only, that is, by the merits of Christ alone.

3.       That not only all our merits, but that even faith itself may be excluded from that which is received by faith; so that when we say, we are justified by faith only, the sense is, that it is not by meriting, but only by receiving; as when it is said, This beggar is enriched only by receiving alms, all works and merits are excluded therefrom, yea, even the very acceptance of alms, in as far as it is viewed as a merit. It is for this reason, that Paul always says, that we are justified by faith, and through faith, as by an instrument; and never on account of faith, as the Papists will have it, who indeed admit both forms of expression, as if faith might be the application of Christ’s righteousness, and be also at the same time a certain work, or merit, by which we are counted worthy of being declared righteous, which is directly opposed to the very nature of faith. For if we were justified on account of our faith, then faith would no longer be the acceptance of the righteousness of another, but it would be the merit, and cause of our own righteousness; neither would it receive the satisfaction of another, for it would no longer stand in need of it.

4.       That we may understand the necessity of faith for our justification, and may know that we are justified, not by the merit of faith, but yet just  as little without faith, to receive the righteousness of Christ; because it is the province of faith to appropriate this to itself.

5.       The orthodox Fathers often use the same form of speech, by faith only. Origen writes: “The Apostles say, that the justification OF FAITH ONLY is sufficient, so that if any one ONLY BELIEVES, he may be justified, even though he does not perform any works.” Ambrose says: “They are justified freely, who, without working or rendering any thing in turn, are justified BY FAITH ONLY as the gift of God.” Again; “How can the Jews suppose that they are justified by the works of the law, seeing they have the justification of Abraham set before them, who was justified, not by the works of the law, but BY FAITH ONLY. And again. “God has decreed that he who believes in Christ, should be saved without works, receiving the remission of sins freely BY FAITH ONLY.” We are therefore justified by faith only, which means that it is by the merits of Christ alone, apprehended by faith.

This we must firmly maintain, and believe:

1.       For the glory of God, that so the sacrifice of Christ may not be impaired.

2.       For our comfort, that we may be assured that our righteousness does not depend upon our works, (for if this were the case we should lose it thousands of times,) but upon the sacrifice and merit of Christ alone.

Zacharias Ursinus

The Commentary on the Heidelberg Catechism, pp. 331-332

The Just Shall Live By Faith

Galatians 3:11 :"But that no man is justified by the law in the sight of God, it is evident: for, the just shall live by faith." (Hab. 2:4; Rom. 1:17)

This is another argument founded upon the testimony of the prophet Habakkuk. And it is a sentence of great weight and authority, which Paul setteth against all the sentences touching the law and works. As if he would say: What need we any long disputation? Here I bring forth a most evident testimony of the prophet against which no man can cavil: "The just shall live by faith." If he live by faith, then he liveth not by the law: for the law is not of faith. And here Paul excludeth works and law, as things contrary to faith.

The sophisters do wrest and pervert this place, after this manner: "The just man doth live by faith"; that is to say by a working faith, or formed and made perfect with charity, but if it be not formed with charity, it doth not justify. This gloss they themselves have formed, and by the same they do injury to the words of the prophet. If they called this formed or furnished faith, the true faith which the Scripture teacheth, this their gloss would not offend me, for then faith should not be separated from charity, but from the vain opinion of faith: as we also put a difference between a counterfeit faith and a true faith. The counterfeit faith is that which heareth of God, of Christ, and of all the mysteries of His incarnation, and our redemption: which also apprehendeth and beareth away those things which it heareth, yea, and can talk goodly thereof, and yet remaineth nothing else in the heart, but a naked opinion, and a sound of the gospel. For it neither reneweth nor changeth the heart; it maketh not a new man, but leaveth him in the vanity of his former opinions, and conversation; and this is a very pernicious faith. The moral philosopher is much better than the hypocrite having such a faith.

Wherefore if they would make a distinction between faith formed and a false or counterfeit faith, their distinction would nothing offend me. But they speak of faith formed and made perfect with charity, and make a double faith, formed and unformed. This pestilent and devilish gloss I utterly detest. Although, say they, we have faith infused, called fides infusa, which is the gift of the Holy Ghost, and also faith gotten by our industry, called fides acquisita; yet both of them lack their form and perfection, which is charity, and are formed with charity. This is to prefer charity before faith, and to attribute righteousness, not to faith, but to charity. So, when they do not attribute righteousness to faith, but only in respect of charity, they attribute to faith nothing at all.

Moreover, these perverters of the gospel of Christ do teach, that even that faith which they call infused, and not received by hearing, nor gotten by any working, but created in man by the Holy Ghost, may stand with deadly sin, and that the worst of men have this faith; therefore, they say, if it be alone, it is utterly idle and unprofitable. Thus they take from faith her office, and give it unto charity; so that faith is nothing unless charity, which they call the form and perfection thereof, be joined withal. This is a devilish and blasphemous kind of doctrine of faith, and carrieth a man away from Christ the Mediator, and from faith, which is the hand and only means whereby we apprehend Him. For if charity be the form and perfection of faith, as they dream, then am I constrained to say that charity is the principal part of the Christian religion, and so I lose Christ, His blood, and all His benefits, and rest in a moral doing, even as the pope, the heathen philosophers, and the Turk doth.

But the Holy Ghost, who giveth to all men both mouth and tongue, knoweth how to speak. He could have said (as the sophisters imagine) the righteous man shall live by faith formed, beautified and made perfect by charity. But this He omitted of purpose and saith plainly: "the righteous man shall live by faith" We therefore will still hold and extol this faith, which God Himself has called faith; that is to say, a true and certain faith, which doubteth not of God, nor of His promise, nor of His promise, nor of the forgiveness of sin through Christ, that we may dwell safe and sure in this our object Christ, and may keep still before our eyes the passion and blood of the Mediator and all His benefits.

Martin Luther 

Commentary on Galatians, pp. 157-159