Jesus Christ In The Writings Of John
THE SAINTS IN HEAVEN

Lesson Text:
Revelation 7:9-17 (KJV)

Golden Text:
“Therefore are they before the throne of God, and serve him day and night in his temple.” (Rev. 7:14)

Lesson Plan:
1. INTRODUCTION
2. THE INNUMERABLE COMPANY OF THE REDEEMED (V. 9)
3. THE CHORUS OF SAINTS AND ANGELS (VS. 10-12)
4. HOW THE SAINTS CAME TO HEAVEN (VS. 13, 14)
5. THE BLESSEDNESS OF THE SAINTS (VS. 15-17)
6. PRACTICAL SUGGESTIONS

Setting of the Lesson:
Time: The Book of Revelation was probably written A.D. 95 or 96, at the close of the reign of Domitian.
Place: It was written either on the island of Patmos, in the Aegean Sea, where the visions were seen by John; or in the city of Ephesus after John’s return from exile.

1. INTRODUCTION

After the scene in heaven (the last lesson, Worshiping God and the Lamb), six of the seven seals were opened, showing the tribulations and conflicts out of which the church of our Lord was to be developed, as Venus, the goddess of beauty, was fabled to have sprung from the foam of the sea. And now the end is approaching. In chapter 8 begins another series of visions, the seven trumpets, parallel to the seven seals, showing the conflict from another point of view.

The seals show the great outer features of world and church history – the war, controversies, the famine and barren dogmatism, the death and deathlike externalism, the persecutions and sorrows and revolutions of oncoming history; the interposed visions of chapter 7 show us the calm and strength and the victory of the children of God; so also with these visions of the trumpets. The main visions give us the trumpet-voices of God’s manifold providences summoning the world to surrender to Him; the subsidiary visions that follow point to the witness and work of the true children of God in this world, and the more secret growth of the churches belonging to Christ¹ (Rom. 16:16). There is thus a correspondence of arrangement in the two series of visions; but their general import is very different. We reach in the seventh seal the eternal quiet of God’s presence. Through a series of visions we have been shown that the way to rest is not easy, that we must be prepared to see the great features of earth’s troubles remain till the close, and that the children of God must through tribulation and even persecution enter into the kingdom of God’s peace. The seals close with peace; the trumpets close appropriately with victory (Rev. 11:15). The visions are not scenes of events that chronologically succeed one another. The one set shows us the way through trouble to rest; the other shows the way through conflict to triumph; the one set shows us the troubles that befall the church because of the world; the other shows us the troubles that fall on the world because the church advances to the conquest of the world, as Israel to the possession of the land of promise.

But amid all this turmoil when the whole world is stirred and startled at the tread of the approaching Christ (does anyone disagree with the conclusion that the close of the age is at hand?), we are anxious to know something of those who have been faithful, pure, and chivalrous witnesses for truth and right – for Christ and God. In that day, that awful day, the whole population of the world seems to be smitten with dismay; the trees, shaken with that terrible tempest, seem to be shedding all their fruit; the trembling of all created things seems to be about to shake down every building. Are all to go? Are none strong enough to survive? Where is the church? What is God doing for His people? Therefore, again the heaven is opened, as in chapters 4 and 5. Again we see things from the Divine standpoint, and know that scarcely seen by worldly historian, as the 7,000 faithful in Israel were unknown but true worshippers in Elijah’s² time, there are an innumerable company of the saints, who, in the midst of conflict and trial, are comforted with the vision. The scenes of chapter 7 show us in pictorial form that the Lord knows how to deliver the godly out of temptation; that in the midst of the time of the shaking of all tings, when all might, majesty, strength, and genius of men is laid low, and every mere earth-born kingdom is overthrown, there is a kingdom that cannot be shaken. The germ of life was indestructible, and ready to break out in fruit again; an ark, that sheltered all that was good, moved ever secure over the desolating floods.

I looked! Aside the dust-cloud rolled,
The waster seemed the builder too;
Upspringing from the ruined old
I saw the new.
‘Twas but the ruin of the bad,
The wasting of the wrong and ill;
Whate’er of good the old time had
Was living still.
(Ellicott)

God’s protection:
Possible titles for a lesson on chapter 7 include “From Here to Eternity,” “All This and Heaven Too,” and “Before and After.” If desired, you could cover chapters 6 and 7 in a single lesson. A theme that would pull it all together is “The Will of God.” You could begin by noting how God’s will is emphasized throughout the two chapters. Possible sub-points are God’s Will and Persecution (6:1-11); God’s Will and Punishment (6:12-17; God’s Will and Protection (7:1-8); chapters 6 and 7 in a lesson [Wiershe] titled “The Seals and the Sealed,” focusing on Retribution (6:1-8), Response (6:9-17), and Redemption (7:1-17). (Roper)

Illustration
We gain much for this life by looking at the principles that rule in the heavenly life, as mariners guide their ships on the sea by the sun and stars; or as astronomers learn the size and shape and weight of this world from the heavenly worlds.

2. THE INNUMERABLE COMPANY OF THE REDEEMED

Their number
In the previous verses we are told that symbolically 144,000 people were sealed to God, 12,000 from each of the 12 tribes of Israel. The sealing signifies that they were specially chosen, were designated in some open way as the children of God, and that they were peculiarly and forever His own. His mark was upon them.

“Does this sealing assure saints of physical preservation? No! In the Old Testament vision of Ezekiel 9, we read of others who were sealed, but many of them died. Both Lindsay and Walvoord say that this means the 144,000 are physically preserved; but it did not mean that in Ezekiel; then why should it mean that here? Where is the proof?” (McGuiggan)

The 144,000 is doubtless a symbolical number, and not to be taken as if these were all, but to signify that some would be saved from every tribe; and that God knew exactly how many would be saved. And lest any should imagine that this definite number was all that would be saved, immediately there is shown to John

7:9 … “A great multitude, which no man could number.” Barnes concluded that this verse, along with others in the Bible, “Present a contrast to the view that only a few will be saved. Such a view holds that if one takes the race at large, estimating it as a whole, then a vast majority of the whole will be brought to heaven. They point out that true religion is yet to spread all over the world, and perhaps for many thousands of years piety is to be as prevalent as sin has been; and in that long and happy time of the world’s history we may hope that the numbers of the saved may surpass all who have been lost in past periods, beyond any power of computation.”

It is not uncommon to hear it said that a Christian cannot be happy in heaven, if so many are lost; and this view or vision of the future helps. People are happy in a free country, even though they know that some by their own fault are in prison, or some are poor; that some are on beds of pain. This verse offers a comforting thought, that in the end the number of lost will not bear so large a proportion to the redeemed as the sick or the prisoners do to all the inhabitants, as the weeds do to flowers and fruits in our most cultivated gardens, as the leaves scattered in the winds of June do to all the leaves of the forest.

The group in this verse is the same group of 144,000 in vs. 1-8. It is not contradicted by the number 144,000 being given there and the “innumerable” group here. The 144,000 is also an “innumerable” throng. “If they had been different groups, both would have been sealed” (Morris), because both are servants of God. Those in heaven had already been sealed while on earth. “This innumerable company are the whole church of God” (Beckwith). “However, this vision of them is not a view of them at a time when they are suffering persecutions, but a view of them as they appear eternally after the Second Advent of Christ” (Coffman). “The interpretation of most of Revelation pivots upon the proper identification of these two groups as one and the same” (Lenski). “This vision shows how the saints (the 144,000) are preserved, not delivered from death, but delivered by death” (Dummelow). “This picture is the church triumphant in heaven; they have prevailed over persecution and death because of the blood of the Lamb.” (Strauss)

7:9 … “Of all nations, and kindreds, and people, and tongues.” Some use this verse to teach that the many denominations are useful, because of two things: that the Gospel would be preached among all nations; and that even when it was thus preached to them, they would keep up their national characteristics. In other words, they believe that there can be no hope of blending all the nations of the earth under one visible sovereignty, believing “that all may be subjected to the spiritual reign of the Redeemer, but still there is no reason to suppose that they will not have their distinct organizations and laws” (Barnes). However, this verse teaches the worldwide, universal nature of the Church – the one body of true believers.

7:9 … “Stood before the throne.” As worshippers and servants. This is in heaven and justifies the view that here we have a glimpse of the Church Triumphant. What better comfort could be provided for those who were confronted with suffering and martyrdom? Their appearance

7:9 … Clothed with white robes.” Emblems of purity and the beauty of holiness; which they obtained through the atonement. White robes also were the garments of festivity and joy, worn at festivals and weddings. All the redeemed, are arrayed alike in the beauty of holiness and joy.

7:9 … “And palms in their hands.” Marks of festive joy. At the feast of Tabernacles, the most joyous festival of the Jews, like our Thanksgiving, the people carried palm branches. Some ascribe “palms in their hands” to emblems of victory, referring to the conquerors at Olympic games who bore palm branches, and wore garlands of palm leaves; and to engraved palms discovered found on monumental slabs in the catacombs of Rome.

However, Trench (as quoted by Plummer) stated that “no symbol of heathen origin is used in the Apocalypse.”

“Therefore, we do not need to look to Babylon, Greece, or Rome for the origin of the ‘palms’ carried by these white-robed saints. The citizens of Jerusalem spread the branches of palms before the Saviour upon His triumphal entry (John 12:13), a fact recorded by the author of this Apocalypse.” (Coffman)

3. THE CHORUS OF SAINTS AND ANGELS

7:10 … “And cried [the present tense expresses their unceasing occupation] with a loud voice, saying, Salvation.” “Literally, “the salvation,” i.e., the praise of our salvation.” (Alford)

“Their cry is the acknowledgment that their salvation – the salvation which now they taste – is due not to themselves, but to their God and to the Lamb. The salvation³ here must, I think, be taken in its most comprehensive sense, including every deliverance – from the curse of law, from the power of sin, and from the perils of life. The explanation in v. 14 confirms this.” (Carpenter)

As Coffman says, “The present tense indicates the constant and unceasing nature of this adoration.”

7:10 … “To our God … and unto the Lamb.” Both are joined in the salvation; to both the praise is given. So far the song was a semi-chorus, in which only the redeemed had part, for the angels had not been saved by Christ, as the saints had been, and therefore did not join in this song.

Throughout Revelation, the Lamb is identified with God on the throne. Surely, it goes without saying, that Christ being at the center of universal power and authority is essential to Christianity. Here God has given salvation and is praised for it. “It is characteristic of John to announce the final victory before it has occurred, his purpose, of course, being that of maintaining a high level of hope and encouragement among those who were suffering and facing a prospect of martyrdom. Such anticipations are called proleptic visions.” (Laymon)

7:11 … “And all the angels [angels and saints now together take up the song of praise] stood round about the throne.” All things in heaven and on earth shall at last join in the hymn of universal praise to God in Christ, summing up all things in Christ, “the things in the heavens, and the things upon the earth.” (Eph. 1:10)

7:11 … “And about the elders and the four beasts [what is said above regarding the angels applies equally to these beings also], and fell before the throne on their faces.” In token of reverence and humility. Let these angels reprove those persons (some of them Christians, whose representatives fell on their faces) who are irreverent in the house of God, and do not take reverential positions during worship, prayer-meeting, and Bible school.

7:12 … “Saying, Amen [So be it; in truth]: Blessing, and glory … unto our God.” “Our God” does not exclude either Christ or the Holy Spirit, but is inclusive of the entire Godhead,⁴ etc. The great concourse of angels – those among whom there has been joy in heaven when a sinner has repented – now add their “Amen” to the cry of the redeemed, and then raise the sevenfold ascription of praise:

Amen!
The blessing, and the glory, and the wisdom,
And the thanksgiving,
And the honor, and the power, and the strength,
(Is) unto our God
Unto the ages
of the ages. Amen!

“The sevenfold form of the doxology, which implies a divine completeness, is appropriate to this vision, which shows us the close of the Church’s agony” (Carpenter). This usage of such an expression both to introduce and close this sevenfold doxology is most impressive. This great doxology is similar to the one in Revelation 5:12f.

4. HOW THE SAINTS CAME TO HEAVEN

7:13 … “And one of the elders [one of the four and twenty elders mentioned in 4:4] answered, saying unto me.” The seer had asked no question, but the elder answers the wondering thoughts and questionings that fill his mind. Perhaps this scene was in Dante’s mind when he described himself in paradise: “Silent was I, yet desire Was painted in my looks; and thus I spake My wish more earnestly than language could.” (Paradise, 4:10-12)

“The elder asks the question that he knows St. John would fain ask.” (Carpenter)

7:13 … “What are these which are arrayed in white robes?” The R. V. has it: These which are arrayed in the white robes, who are they, and whence came they? The question brings the white robes into prominence. Is it, as has been suggested, that the wonder of the seer is excited more by the emblem of holiness and innocence than anything else? “With such an appearance, these could hardly have been unrecognized by John as the saved of earth; but he did not offer his own opinion on the question, as evidenced in the next verse” (Coffman). “He recognizes the multitudes as men and women out of every nation and tribe of sinful humanity, and he sees them clothed in the garb of holiness. Who are these countless throngs of holy ones?” (Carpenter)

7:14 … “And I said unto him, Sir, thou knowest.” The very fact of the elder’s asking John of their identity suggests that John probably understood who they were and whence they came; but, as being appropriate for one still under probation, the apostle refrained from saying so, his response, “Sir (Lord), thou knowest,” being noncommittal. “It is a gross misunderstanding to make John's respectful reply here the basis of denying that one of the Twelve is the author through whom this prophecy came.” (Coffman)

7:14 … “These are they which came out of great tribulation.” This verse speaks of the trials “experienced by the saints of God throughout the whole period of their pilgrimage, at one time greater than at another, but always great” (Milligan). Tribulation alone will not make a person good, but for those who are washed in the blood of the Lamb, it works out new degrees of purity, broader character, greater usefulness, a fuller experience.

The Great Tribulation theory finds in this verse a principal proof-text. However, Strauss points out that the words “they that came are translated from the present middle participle, meaning they continue to come.” Bruce translated it, “These are the comers.” This positively identifies the “coming” of these white-robed saints w dispensation. “The whole history of the church is a time of tribulation” (Russell). “The Great Ordeal (tribulation) is a prolonged process, which from John's temporal standpoint was partly past and partly future” (Caird). Coffman points out that “Right here is the key to Revelation 1:19. Many of the scenes in Revelation mingle visions of things past, present, and future simultaneously. Any neat little scheme of making one section of Revelation past, another present, and yet another future, collapses in a careful understanding of the text.”

“There is nothing here which points to any one particular distress.” (Beckwith)

7:14 … “And have washed their robes.” In the blood of the Lamb, and thus made them clean and pure. This expression leads us to the thought of the whole cleansing efficacy of the work of Christ, to its removal of the power of sin as well as to pardon, to new life imparted as well as to old transgressions forgiven (compare Zech. 3:4). “What is here signified is that these believers are made new creatures in Christ Jesus; they are alike justified and sanctified, when they are ‘washed,’ in the blood of Christ “(Milligan). Reference is to conversion of the saints at the time of their residence on the earth. Thompson stated that, “The understanding of this passage derives from such Scriptures as Acts 22:16; Romans 6:3-5; Galatians 3:27; and Titus 3:5.”

“Again, note the doxology of Revelation 7:12, which was being spoken by this white-robed throng. When they praised the Lord for salvation, they spoke not of what they had done (though they could not have been saved without it), but of the blood of the Lamb.” (Coffman)

7:14 … “And made them white.” This is more than the mere result of the washing. It is the addition of a new feature. “The blood of the Lamb not only made them clean but glistering, so that they shone with a dazzling brightness (compare Heb. 9:11-14).” (Milligan)

7:14 … “In the blood of the Lamb.” Repeated again and again to give emphasis to the truth that Jesus and Him crucified is the only way of salvation.⁵ In Him is every power that can save men and make them holy. Whoever would lead men to heaven must lead them to Jesus.

“The great tribulation of this passage is the persecution of the followers of Christ which broke in such intense malignity in John's day and continues until the ultimate triumph of Christ” (Bruce). Though the following verses are designed to comfort and encourage the suffering church, they must be understood with reference to the background of persecutions.

5. THE BLESSEDNESS OF THE SAINTS

Nearness to God
7:15 … “Therefore are they before the throne of God.” Nearest His glory and goodness and love, under His protecting power, becoming like Him because they see Him as He is. “Suffering Christians who overcome the sorrows and tribulations of life will ultimately be with God, in his very presence, and shall participate in the joys of heaven forever” (Coffman). “Only the blood-washed throng can stand before the throne of God and enjoy his presence forever.” (Earle)

The service of God
7:15 … “And they serve him night and day in his temple.” Their whole life is worship. All they do expresses their love and reverence. It is a great privilege to serve God, to ennoble all our lives by doing God’s will, and carrying on His work. It gives zest and value to living.

7:15 … “And he that sitteth on the throne shall dwell among them.” Or, as in Rev. Ver., shall spread his tabernacle over them, as the Divine glory, or Shekinah, overshadowed the mercy-seat. The glory appeared as a light within, and as a cloud on the outside; a light, truth, comfort, joy, love within, and a defense against all foes without. It is exceedingly difficult to express the sense of these glorious words, in which the fulfillment of the Old Testament promises, such as Leviticus 26:11; Isaiah 4:5, 6; Ezekiel 37:27, is announced. They give the fact of the dwelling of God among them, united with the fact of His protection being over them, and assuring to them the exemptions next to be mentioned.

“In the term ‘shall tabernacle’ (so literally) are contained a multitude of recollections – of the pillar in the wilderness, of the Shekinah in the holy place, of the tabernacle of witness with all its symbolism. These will now be realized and superseded by the overshadowing presence of God Himself.” (Alford)

“This is a reference to the special love and care which God spreads like a mantle over his beloved children. This great love and protection is not withheld until we reach heaven, but it belongs to God’s people now, and is instantly available for all who truly seek to know God and to follow him ‘in Christ.’” (Coffman)

No suffering from poverty or bodily wants
7:16 … “They shall hunger no more, neither thirst any more.” The background of this verse is the hunger and privation suffered by the apostolic church. “Not only were the Christians often cold, and tired, and hungry, and naked, they were also murdered for sport in the Roman Coliseum, and some of them were drenched in flammables and elevated as torches to illuminate the night time games and orgies of the emperor’s gardens in Rome. Saints suffering such indignities and terrors needed such comforting words as those provided in this verse.” (Coffman)

Carpenter pointed out that none of the privations which they have endured for Christ’s sake shall trouble them: none of the dissatisfactions and weariness of life shall afflict them; for hunger, thirst, and fatigue will be no more, for the former things are passed away (21:3, 4). And then, too, shall that blessed hunger and thirst, the hunger and thirst for righteousness, be appeased. Christ’s benediction will then be realized in its fullness, “Blessed are they who so hunger, for they shall be filled.”

No afflictions or dangers from without
7:16 … “Neither shall the sun light on them, nor any heat.” As Coffman points out, this continues in the same line of thought. During the persecutions, the church often found that its members did not have even the basic necessities of food, clothing and shelter; and from this we should learn that, “The church should never expect to be preserved from the basic ills of mankind.” (Wilcock)

As they will receive inward strength and satisfaction, so also will they be kept from the outward trials that wear down the strength of the strongest. The sun shall not light on them. The eastern sun, in its fierce and overpowering intensity, was a fit emblem of those trials that dry up the springs of strength. The time of trial is past, the pains and temptations of life are over, the sun in that land will not scorch, for there is no longer need of these burning beams; the city has no need of the sun, for the glory of God lightens it, and the Lamb is the light thereof (21:23). “No sun, and no heat, no burning hot wind like the sirocco, will spread withering influence there.” (Carpenter)

The Lord shall be their Shepherd, and lead them into green pastures by still waters.

Here is the great consolation. “As long as this earth endures, Christ is still at the center of things; and His people are indestructible” (Wilcock). Furthermore, as seen in Revelation 7:1-4, the mighty angels of God preserve the earth itself until God’s great purpose is fully accomplished.

7:17 … “For the Lamb which is in the midst of the throne.” The same Jesus Who, in His human body, loved and taught and gave His life for His people, but now on the throne of power.

7:17 … “Shall feed them.” Shepherd them; do all for them that a shepherd does for his sheep. This is strongly suggestive of John 10, where Jesus revealed Himself as the “Good Shepherd.” One does not ordinarily think of a lamb as a shepherd, but with this Lamb it is true. Pack pointed out that all of the language of these final two verses draws on the language of Isaiah 49:10; and Bruce found “an echo of Isaiah 26:8, making the whole passage applicable to the new age, ‘when God will swallow up death forever.’ Only then shall the redeemed find the fountains of living waters and have all tears wiped away. Even more obvious is the fact of these sentiments being fully in harmony with the great description of the final abode of the saints in the last two chapters of this prophecy. Martin Rist’s suggestion that, ‘John is here indoctrinating prospective martyrs by quoting a hymn’ cannot be correct, nor can James Moffatt’s notion that, ‘The Apocalypse confines Christ’s shepherding to the future life.’”

7:17 … “And lead them unto living fountains of waters.” The water of eternal life, refreshing, joyous, free, enduring. The allusion is undoubtedly to the happiness of heaven, represented as fresh and ever-flowing, like streams in the desert. Perhaps no image of happiness is more vivid, or would be more striking to an oriental, than that of such fountains flowing in sandy and burning wastes. “The word living here must refer to the fact that that happiness will be perennial. These fountains will always bubble; these streams will never dry up. The thirst for salvation will always be gratified; the soul will always be made happy.” (Barnes)

Sorrow shall be no more
7:17 … “Shall wipe away all tears.” No tears shall gather in any eye, for the sources of sorrow will be cut off in the land where there is no more sin. None can weep again when it is God who wiped away their tears. Blessed are they that mourn, said Christ, blessed indeed in this, that God becomes their comforter. “Only those who have wept can enjoy this consolation. Who would not shed life’s tears to have God’s hand to wipe them away!” (Barnes). This is a repetition of Revelation 21:4. Regarding v. 17, Coffman points out that “This final heavenly vision describing the eternal bliss of the redeemed is most appropriate as a sequel to the terrors of the wicked in the final judgment at the end of Revelation 6, strongly indicating that it is the final judgment depicted here, but with the destiny of the righteous in focus, instead of the destiny of the wicked. It will be noticed that the heavenly scene here follows the scene of the overthrow of the wicked in the final judgment at the end of chapter 6; and this is exactly the order in which John will give the great white throne judgment of chapter 20, followed by the heavenly scene greatly elaborated in the final two chapters of the prophecy.”

Coffman, as well as other scholars, believed that Ezell was correct in connecting Revelation 8:1 with this paragraph, and understanding the half hour of silence which follows the opening of the seventh seal “as the full content of that seal.” Therefore, Coffman concludes that “this whole chapter is intimately related to the sixth seal; and the seventh seal merely shows that God has not revealed anything at all of what will happen after the final judgment.”

6. PRACTICAL SUGGESTIONS

a. The vision of heaven is revealed to us on earth that we may know the qualities and characters we should cultivate in order to enter heaven. As far as our faith in Jesus has made heaven within us, and our lives are lived according to heavenly principles, we may have the assurance of heaven.

b. v. 9: It is a great comfort to know that an innumerable multitude of people will be saved.

c. Those who are saved are pure in heart, therefore we should cultivate purity.

d. vs. 10-12: Those who reach heaven are full of praise and worship; therefore we should cherish praising hearts, and be filed with the spirit of worship.

e. vs. 14, 14: The only way to heaven is through Jesus Christ and Him crucified.

f. All the experiences of life, its sorrows and cares, are to nourish heavenly purity.

g. God will reward gloriously those of His children who have suffered for His cause. Those “light afflictions will work out an exceeding and eternal weight of glory.”

h. vs. 15-17: The great joys and blessings of heaven are set before men to attract them to the heavenly way, and to comfort God’s saints in their trials.

i. Even in this life, God gives His children foretastes of these heavenly blessings.

Footnotes:
¹ For more information on the church, see God’s Church in Contents section of StudyJesus.com.
² For more information on Elijah, see Elijah – Servant of God in Contents section of StudyJesus.com.
³ For more information on salvation, see God’s Salvation in Contents section of StudyJesus.com.
⁴ For more information on the Godhead, see God’s Fullness in Contents section of StudyJesus.com.
⁵ By understanding Paul’s long sentence in Romans 3:21-26, we understand the Gospel, all of Romans and the Bible. The 1885 English Revised Version changed “the faith of Christ” to “faith in Christ” in Romans 3:22; Galatians 2:16, 2:20, 3:22; Ephesians 3:12; and Philippians 3:9. In his book, “Commentaries on the Old and New Testament,” James Burton Coffman concludes that the KJV is a correct translation of all these verses, a fact confirmed by the total agreement of the Emphatic Diaglott in each case. James Macknight, Adam Clarke, as well as other older commentators, also agree with the KJV translation of these verses – “the faith of Christ,” like the “faith of Abraham” in Romans 4:16. We asked a full-time minister serving a large church, about whether he believed that to be saved one had to believe in the “faith of Jesus Christ” to which he wrote: “God provides righteousness to those who believe. If through the faith of Jesus – everybody would be saved.” We asked the same question to a university Bible professor, who expressed a view of modern translations held by many today. He wrote: “Both ideas . . . are biblical . . .” However, we also presented the question to an elder of the church, who wrote: “The believer’s faith causes him to respond to that perfect justification which is and was brought by Christ in His obedience to God’s will of offering His son as the perfect atonement for all mankind (sins).” We concur with the elder and older commentators, as well as Coffman, whose commentary on this verse is a scathing rebuke of many modern-day professors and preachers. Coffman points out that we should stay with the KJV in this verse, because changing it represents the same tampering with the Word of God which resulted in the monstrosity of changing “the righteousness of God” to “a righteousness” (Rom. 3:21 & Rom. 1:17). He writes: “the true Scriptural justification by faith has absolutely no reference to the faith of stinking sinners, but to the faith of the Son of God. The only end served by this change was to bolster the faith only theory of justification.” He further writes: “the true grounds of justification cannot ever be in a million years the faith of fallible, sinful people, would appear to be axiomatic. How could it be? The very notion that God could impute justification to an evil man, merely upon the basis of anything that such a foul soul might either believe or do, is a delusion. Justification in any true sense requires that the justified be accounted as righteous and undeserving of any penalty whatever; and no man’s faith is sufficient grounds for such an imputation. On the other hand, the faith of Jesus Christ is a legitimate ground of justification, because Christ's faith was perfect.” In the absolute sense, only Christ is faithful – “Faithful is he that calleth you” (1 Thess. 5:24). Only He is called “the faithful and true witness” (Rev. 3:14). The faith of Christ was also obedient; a perfect and complete obedience, lacking nothing. Therefore, we conclude that the sinless, holy, obedient faith of the Son of God is the only ground of justification of a human being – Christ only is righteously justified in God’s sight. How then are we saved? We are saved “in Christ,” having been incorporated into Him – justified as a part of Him. Our study prompts agreement with Coffman’s conclusion that faith is not the ground of our justification; it is not the righteousness which makes us righteous before God. The “faith of the Son of God” is the only basis for our justification, and that faith is definitely included in the “righteousness of God” mentioned in this verse. Even the righteousness of God through faith of Jesus Christ shows the principal constituent of God’s righteousness. In conclusion, God’s righteousness is the righteousness of Jesus Christ – His absolute, intrinsic, unalloyed righteousness – implicit in His perfect faith (mentioned here) and His perfect obedience (implied). The contrary notion that God’s righteousness is some imputation accomplished by the sinner’s faith is unfounded. Any righteousness that could commend itself to the Father and become the ground of anything truly worthwhile would, by definition, have to be a true and genuine righteousness. That righteousness was provided by the sinless life of the Christ, summarized in this verse as “through faith of Jesus Christ,” the idea being much clearer in the KJV, “The righteousness of God which is by faith of Jesus Christ.” We concur with Coffman on this subject, including his final conclusion, “. . . the word believe in this verse refers to sinners’ faith (believer’s faith) which is no part of God’s righteousness at all, but, like baptism, is but a mere condition of salvation – being neither more nor less important than baptism.”

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