9. Chapter Three
Chapter Three T he first topic: The assurance of justification that Christ's resurrection provides to faith Explained by two aspects:
1. By demonstrating how Christ was made a Guarantor for us.
2. How his resurrection as a Guarantor presents this assurance.
1. Regarding the first of the two topics initially proposed, namely, the assurance that Christ's resurrection provides to our faith in terms of noncondemnation, I have two things to discuss in this chapter to clarify this: first, how Christ was made a Guarantor for us, and what kind of Guarantor he became; secondly, what the consideration of this will contribute to the assurance that faith derives from Christ's resurrection.
(1.) For the first, Christ was appointed by God (and he also accepted) to be our Guarantor. This is found in Hebrews 7:22, "He was made Guarantor of a better testament" or covenant, namely, of the new. The Hebrew word
for covenant is often translated as Διαθήκη, testament: the word in Hebrew has a broad meaning, encompassing both a covenant and testament; and so in the New Testament it is used interchangeably for either; and indeed this
"new covenant of grace" is both. Of this covenant Christ is the ἕγγμος, the one who pledges his faith for it, the Guarantor, the Promiser, the Undertaker. The verb this comes from is ἐγγυάω, to promise, which comes from ἐν γυίοις, in hands, striking hands, or giving one's hand, as a sign of a covenant; and so to negotiate with, or establish a covenant. Proverbs 22:26,
"Do not be one of those who give pledges, or of those who become surety for debts," which the entire verse the Septuagint reads, "Do not give yourself εις εγγύην, to suretyship," the same word that is used here by the apostle. It was the custom of both the Jews and Romans to make covenants by striking hands. And in testaments, the heir and executor shook hands, or the executor gave his hand to fulfill it. And the word ἐγγυήσασθαι is used, not only in promising to pay a debt for another, but also in becoming a pledge for another, to undergo death or a capital punishment in another's place, as in that famous story of friends, namely, Evephenus and Eucritus:
Eucritus willingly became a surety for Evephenus, when condemned to die by Dionysius the tyrant. This very word is used by Polyænus, the historian of that fact.
Now such a Guarantor did Christ become for us in every way, both to pay the debt, by undergoing death in our place, and so to satisfy God; and then as the Heir, to execute his will and testament. He became a Guarantor of the entire covenant, and every condition in it, take it in the broadest sense; and this of all, both on God's part, and on ours. For us he undertook to God to perform all our works, and endure all our punishments; to pay our debts for us, and to work in us all that God required should be done by us, in the
covenant of grace. And thus to be a guarantor is much more than simply to be an intercessor or mediator (as Pareus well observes). God did (as it were) say to Christ, What they owe me, I require it all at your hands; and Christ agreed, and from eternity struck hands with God, to do all for us that God could require, and undertook it under the penalty that lay upon us to have undergone.
Yes, Christ became such a Guarantor in this for us, as is not to be found among men. On earth, guarantors usually enter into the same bond with the creditors, so that the creditor may seize on either of the two, whether on the debtor or on the guarantor, and so (as usually) on the debtor first, for him we call the principal. But in this covenant God wanted Christ's single bond; and hence Christ is not only called the Guarantor of the covenant for us, but "The Covenant," Isaiah 49:8, and elsewhere. God making the covenant of grace primarily with him, and with him as for us, thereby his single bond alone was taken for all, so that God might be sure of satisfaction: therefore he laid all upon Christ, declaring that he would not deal with us, nor so much as expect any payment from us, such was his grace. So Psalm 89:19, where the mercies of the covenant made between Christ and God, under the type of God's covenant with David, are set forth, "You spoke in vision to your holy One, and said, 'I have laid help on one who is mighty.'" As if God had said, I know that these will fail me, and break, and never be able to satisfy me; but you are a mighty and substantial person, able to pay me, and I will look for my debt from you. And to confirm this, than which nothing can give stronger consolation, or more advances God's free grace, when
God went about the reconciling the world in and by Christ, and dealt with Christ about it, the manner of it is expressed to have been, that God took off our sins from us, and discharged us, as it were, meaning never to call us to
an account for them, unless Christ should not satisfy him, and laid them all on Christ, so as he would require an account of them all from him first, and let him look to it; and this he did to make the covenant sure. Thus in 2
Corinthians 5:19, it is said (the apostle speaking of God's transaction of this business with Christ) that "God was in Christ," namely, from eternity,
"reconciling the world" (of elect believers) "to himself, not imputing their trespasses to them; and made him sin who knew no sin." Observe, that as he laid our sins on Christ, so further he discharged us in his compact between Christ and himself, "not imputing their trespasses to them." So then, all laid upon Christ, and he was to look to it, or else his soul was to have gone for it. This is not the manner of other creditors: they usually charge the debt on both the guarantor and the debtor; but in this covenant (of grace, namely)
Christ's single bond is entered; he alone is "The Covenant," so that God will have nothing to say to us, until Christ fails him. He has committed himself first to require satisfactions at Christ's hands, who is our Guarantor.
(2.) Now then to make use of this concept, for the clarification of the point at hand. It might provide us with unspeakable comfort, just to hear of Christ's having been arrested by God for our debt, and thrown into prison, and his bond sued, and a judgment or execution served on him, as the phrases are in Isaiah 53:8. For thereby we would have seen how God had begun with our Guarantor, as intending to leave us alone, and that it was his responsibility to discharge the debt, who was so capable of doing it. And thereby we might also see how he was "made sin for us," and therefore we might very well have quieted our hearts from fearing any arrests, or for God's coming upon us, until we should hear that our guarantor were not sufficiently able to pay the debt, as you have heard he is.
But yet our hearts would still be inquisitive (for all that) to hear whether indeed he has perfectly satisfied God or not; and would be extremely anxious to know whether he has satisfactorily performed what he undertook, and how he got clear of that commitment, and of being "made sin for us." And therefore the apostle comforts believers with this: that Christ shall the next time appear without sin. "Unto them that look for him he shall appear the second time, without sin, unto salvation," Hebrews 9:28.
One would think it no great matter of comfort to us to hear that Christ should appear without sin; for who would imagine that it could be otherwise with "The Holy One," "The Lord of Glory"? There is no wonder in that.
But, says the apostle, your very salvation is involved in this, as closely as is possible. It is good for you that Christ is now without sin; for he having as your Guarantor undertaken to satisfy for sin, and having accordingly been once made sin when on earth, and arrested for it by God at his death; in that now he is clear of that commitment—which could be no way but by satisfaction, which he undertook—this does plainly prove it, and assure you, that you shall never be condemned for it; for by the law, if the guarantor has discharged the debt, the debtor is then free. And therefore no news would or could be more welcome to sinners, than to have a certain and infallible evidence given, that their Guarantor were well come off, and had settled all, to satisfaction.
Now then to prove this serves his resurrection; "Christ is risen." Nothing so sure. Therefore certainly the debt is discharged, and he has paid it in full, and so is now without our sin, and fully got clear of it. For God having once arrested Christ, and thrown him into prison, and begun a trial against him, and had him to judgment, he could not come forth until he had paid the very
last penny. And there is the greatest reason for it, to assure us, that can be.
For he was under those bonds and bolts, which if it had "been possible," would have "detained" him in the grave, as Acts 2:24. The strength of sin, and God's wrath, and the curse against sin (you shall die the death) did as cords hold him, as the Psalmist's phrase is. Other debtors may possibly break their prisons, but Christ could not have broken through this, for the wrath of the all-powerful God was this prison, from which there was no escaping, no bail; nothing would be accepted to let him go out but full satisfaction. And therefore to hear that Christ is risen, and so is come out of prison, is an evidence that God is satisfied, and that Christ is discharged by God himself; and so is now "without sin," walking abroad again at liberty.
And therefore the apostle proclaims a mighty victory, obtained by Christ's resurrection, over death, the grave, the strength of sin, the law, 1
Corinthians 15:55, 56, and cries out, "Thanks be to God, who gives us the victory, through Jesus Christ our Lord," 1 Corinthians 15:57. You may now rest secure indeed: "Christ is risen; who therefore shall condemn?"