Acts 13:38–39

If we look at the context of this verse, it is easy to see that "this Man" is Christ. The apostle had been showing that Jesus of Nazareth was the Christ, and proving that His resurrection had been foretold by David. The death and resurrection of Christ had been his theme. As soon as he had proclaimed a risen Christ, he turned to them and said, "Through this Man" — the risen Christ — "forgiveness of sins is proclaimed to you."

The resurrection, then, was God's answering act to the guilt of the Jews, who killed the One who fulfilled His promise. By raising the Lord Jesus, He secured to them "the sure mercies of David." So the apostle applies the further Scriptures quoted from Isaiah and Psalm 16 to the raised One, who will never return to corruption. And "through this Man" was preached the good news of the forgiveness of sins, and of justification from all things for all who believe.

Some would like to persuade us that we cannot know our sins are forgiven. They say we must go on to the end of our life completely uncertain about this most vital question. Faced with such miserable teaching, what do those glowing words of the apostle Paul in the synagogue of Antioch mean? "Let it be known to you therefore, brothers, that through this Man" — Jesus Christ, dead and risen — "is preached the forgiveness of sins; and by Him all who believe are justified from all things, from which you could not be justified by the law of Moses." Preached: not promised as a future thing, but proclaimed now. All who believe are justified — not shall be, or hope to be.

This fully authorises us to go to any man and tell him that Christ has died for him, and so forgiveness is preached to him (Acts 13:38). We can do this because as a propitiation — a sacrifice for sin — He gave Himself "a ransom for all"; He died "for the ungodly." The forgiveness of sins, however, is the portion of those who believe only, since it involves substitution.

Forgiveness of sins! They could have it right there and then. There was no need to bring a sin offering to the altar at Jerusalem, the only altar where a Jew was allowed to offer a sacrifice for a sin. We say for a sin, because that was all the law provided, and not even for every sin. There were many sins — every deliberate, defiant sin — for which the law made no provision (Num. 15:30). But this proclamation of forgiveness covered all sins, however serious.

To forgive is to graciously clear someone's offences. To justify is to righteously make someone not guilty. Only the blessed sacrifice of Christ can do such a wonderful thing. It removes the guilt of sin, and it credits the believer in Jesus with a righteousness that can never be taken away.

This is how early, how strongly and how plainly the apostle proclaimed this great truth. He meant it for all among the Jews who bowed to it, no doubt. But he stated it in words that would take in a Gentile believer just as much as an Israelite. The law of Moses could justify from nothing. "All who believe are justified from all things."

What an announcement to make in a synagogue of the Jews, and that after the reading of the law and of the prophets! ... But the law pointed out to Israel what they ought to do. The prophets carried God's message to a people who had failed, reminding them of what the law had commanded.

But he declares more than forgiveness. He declares that all who believe in Jesus are justified from all things. The law of Moses could never forgive sins or justify the guilty. It exposed and condemned sin, and declared all men guilty. To forgive is to graciously discharge one's offences. To justify is to righteously constitute one not guilty. Only the blessed sacrifice of Christ can do such a wonderful thing. It removes the guilt of sin. It also credits the believer in Jesus with a righteousness that can never be taken from him.

To be justified is to be cleared from every charge that could be brought against us. ... The law could most effectively bring charges against us. It could lay sins to our account and bring a righteous condemnation upon us. Only Christ can clear the believer, and clear him righteously, of every charge in the indictment. The sentence of condemnation is then lifted off him.

Here the law of Moses is no help at all, whatever the pride, the unbelief, or the ignorance of the Jew might think. There is no possibility of justification by that law, holy as it is, and the commandment holy and just and good. Law is all in vain to save. It can give neither life nor pardon, neither holiness nor power. It holds lust back, and so both exposes it and stirs it up. It is the power of sin, and it works out wrath. It is a ministry of condemnation and death.

Justified in Christ is always used in contrast to being justified in the law. Does justified in the law mean justified by being in the law? Of course not, everyone will say. No more, then, does justified in Christ mean justified by being in Christ. The phrase "justified in" tells of the cause of justification. It shows that we are justified by virtue of the thing named — whether the law, Christ, or His blood.

To all it is preached; there is no limit to the grace of Christ, any more than to the effectiveness of His blood. Among those who hear the gospel it takes effect only upon all that believe. For faith glorifies the Saviour God, as it humbles man the sinner.

Peter declares forgiveness of sins to those who repent and are baptized. Paul declares justification in Christ for the believer.

As far as God was concerned, that sin was forgiven along with all his other sins, for he stood "justified from all things". But toward Philemon, confession and some restitution were needed. ... If we have clearly wronged someone, nothing proves our repentance better than confession and restitution, as far as we are able.