Let's open our Bibles to the book of Romans, chapter 4. We'll begin with verse 1. We might point out before we read the first verse that Paul had just concluded in verse 28 of the third chapter that a man is justified by faith without the deeds of the law. And then in verse 31, he said, Do then we make void the law through faith? God forbid, yea, we establish the law. And these things will be important as we study the fourth chapter. Because we're going to find the controversy between the idea that we're justified by faith or we're justified by works brought up in this fourth chapter. And Paul concludes that it's by faith without the deeds of the law. In chapter four, verse one, he says, What shall we say then that Abraham our father as pertaining to the flesh is found? In other words, if a man is justified by the by faith without the deeds of the law, well, then how about Abraham? What about Abraham as pertaining to the flesh? And it means by his natural efforts or his legal obedience to the law. We know that Abraham was before the law, and therefore the law, as we know the commandments, the Ten Commandments, could not have any direct bearing upon him. So that if Abraham was justified by faith, then we have to understand how that he was not justified, certainly he was not justified by works. And it goes on to argue, for if Abraham were justified by works, he had whereof to glory, but not before God. And even though he didn't have the law, if he was justified by something that he could do in obedience. by some works that he could perform, by some natural efforts. Then he says he could glory in that. He would have whereof to glory, but he couldn't glory before God because he would be claiming that he was deserving of his justification in the sight of God on the basis of his good works or his goodness. And you know a lot of people today fall into that category. Not only do they think that they are good enough within themselves and can live and have good works to present before God, but those others that are trying to be justified by the strict commandments of the law think that they can be justified by works. Not only our natural efforts, but our strict obedience to the law. And Paul says neither one of these things are sufficient. to justify us in the sight of God. It comes to us in a different way. And that's what we're going to find in this fourth chapter. And Paul uses Abraham for an example. In verse 3, we'll go ahead and continue with Abraham. For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness. So it's faith, isn't it? Abraham believed God. and it was counted unto him for righteousness." Now, then, we have some that put the emphasis upon believing to the extent that they say that because of Abraham's faith itself that God counted it to him for righteousness. But it wasn't the faith itself, it was the means by which he looked to God. and the channel through which he received the righteousness of God." In other words, what I'm trying to say is that the merit was not in Abraham's own faith and belief, but it was the way that he received the righteousness of God. It was counted to him, imputed to him for righteousness. Faith was not the merit. Faith was not the work. Because if it was the work of faith, then he would have a right to claim that he was saved by works, even though it emphasizes faith. The fellow that wants to say that I'm saved by faith because I have so much faith or so good a faith, and that he puts the merit on the faith, faith is really a work when it comes down to it that way. And he's trying to claim that his work of faith is so good that he is justified in the sight of God. That's not true. Faith is only the channel. The Bible says, For by grace, or you say, through faith, and that not of yourselves, it is the gift of God, not of works, lest any man should boast. Jesus was asked what a person could do to work the works of God. And his answer was, This is the work of God. Now listen, that you believe, or you see it in that sense, that you believe on him whom has sinned. So he was saying that this is really a work, but the merit is not in the work. This is the way in which we receive the righteousness that is of God that comes to us. In verse 4, it says, Now to him that worketh is the reward not reckoned of grace, but of debt. It's just like a person working for wages. The one that works, the reward he gets is his wages. It's his pay. It's of debt. It's due him. He has it coming. So if salvation is by works, well, then we deserve salvation. But we do not, for it's by grace, isn't it? We don't deserve salvation, and therefore it's of faith. But it says in verse 5, But to him that worketh not, but believeth on him that justifieth the ungodly, look at that, the sinner, his faith is counted for righteousness. So you believe on him that has justified you, you being ungodly and yet a sinner. And God counts it to you as righteousness. He imputes his righteousness unto you. His faith is counted for righteousness. So then he moves to David. You know, Paul uses three of the most outstanding men of the Old Testament. He uses Abraham and Moses and David. Now, he uses Abraham and David right here, and then he deals with the law, the writings of Moses, and the law, because Moses was that great lawgiver, and shows us how that a man is justified in the sight of God. Three arguments from three different men as to how we are justified in the sight of God. Now let's continue on with David in one of the Psalms. It says, Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works. God counts a man righteous and imputes to him That means that he actually counts it for him, gives it to his account in his credit, gives God's righteousness to someone's credit, and he does this without any works, of any kind of works, from the natural standpoint or from obedience to the law either. The man, it says, even as David also described, the blessedness of the man unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven and whose sins are covered. Blessed is the man to whom the Lord will not impute sin. God will not charge some men with sin. And who is it? The man that is believed, the man that has trusted the Lord, God has counted his righteousness without works unto him. And he has also not charged him with sin. You have the negative side of it in verse 7, whose iniquities are forgiven and whose sins are covered. What does it mean whose iniquities are forgiven and whose sins are covered? We find that sin is a transgression of the law. And we are forgiven for transgressing the law. and our sins, which we have by nature, are covered over. There is atonement made for them. We're going to find out that verse 31 of the previous chapter, if you'll look back to it, "...do we then make void the law through faith? God forbid, yea, we establish it." What does it establish? Through faith we establish the law. How do we establish the law? We have transgressed. Where there is no law, he says, there is no transgression. Now, that doesn't mean that before the law entered, men were not sinners, does it? We've been sinners ever since Adam. But when the law entered, it showed us our sin. And we had a law to transgress. It didn't change us. It just revealed to us that we were sinners. That's what the law has done. Yea, we established the law, see, through faith. We establish the fact that the law has condemned our sins. We know all along that we are sinners, but God has forgiven our iniquities and has covered our sins. We are sinners by nature, and those sins are covered. We have transgressed the law of God, and our iniquities are forgiven. Verse 8 says, Blessed is the man to whom the Lord will not impute sin. He will not charge sin. to those that are justified and righteous in his sight. Can you picture yourself with such blessedness in the sight of God? David did. That's what made him sing in that particular psalm, the 32nd Psalm. He was singing and rejoicing in the fact that even though he knew he was a sinner, he knew he had transgressed the law of God Yet he had faith in God, and he knew God had counted him as forgiven and his sins covered, and would not charge him with sin anymore, and that he was accounted as righteous even in the sight of God. So that's where we stand as Christians. Well, now then, who can have this blessedness that was given to Abraham and to David? Look at verse 9. It shows us. And how does it come upon men? Does it come to the Jews only? Or does it come to Jews and Gentiles alike? It says, cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? In other words, the circumcision, they are the Jews. The uncircumcised, that's a term that relates to the Gentiles, to you and I. All right? Does this blessedness of forgiveness Does this blessedness of sins covered, does this blessedness that God will not charge us with sin, does this blessedness that we have imputed to us the righteousness of God by faith, does it come upon just the Jews or does it come to the Gentiles also? That's a good question. And the answer is this, for we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? Now, Abraham was circumcised, but the reckoning of faith to him, of righteousness to him by faith, was before circumcision. Now, let's read it. How was it then reckoned? When he was in circumcision or in uncircumcision. Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had, yet being uncircumcised." You see that? The sign, the rite of circumcision was given to Abraham, and it was only a sign of the faith that he already had. It symbolized the faith that he possessed while he was yet in uncircumcision. So that justification by faith could come upon all the uncircumcised, could come upon all the Gentiles as well as upon the Jews. And that's what he's talking about. That it would be free to all, justification by faith. And that's why he received the righteousness of God before the rite of circumcision was entered into. And this sign of circumcision was a seal of that righteousness. Let's try to bring it over in the New Testament, and I'm not saying that baptism is the New Testament type of circumcision. I'm just using it as an illustration, because this needs to be made clear. Circumcision is not symbolical of baptism. But I wanted to mention baptism to show you that when we are baptized, it's symbolical of something that's already happened to us. We've already believed on Christ, we've already been saved by grace through faith, and baptism is the sign or symbol of what has already taken place inwardly and spiritually, and it's the outward sign of it. Well, the same thing was true of Abraham's circumcision. It was the outward sign of something that had already taken place, and it was a seal of that particular thing that he already had. It was a seal of the righteousness of faith which he had, yet being uncircumcised. And why did God do this? You know, God could foresee. Why didn't God wait until he... In other words, why was there an imputation of righteousness to Abraham before circumcision? God could foresee that he would give him that right of circumcision, tell him to and we'll speak of right as R-I-T-E instead of R-I-G-H-T. So God knew that he was going to give him this seal, and yet why was he justified before it? So that he would be symbolical and typical and the father of all. Look at the rest of the verse, the 11th verse. That he might be the father of all them that believe, though they be not circumcised, that righteousness might be imputed to them also. So he could be the father of all believers, that is, of Jews and Gentiles. Of Gentiles especially here, but of Jews in verse 12, and the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham which he had being yet uncircumcised. Again, the Jews and the Gentiles are embraced in verse 12. Do you see that? The reason he received the righteousness of faith before the rite of circumcision was that he might be the father of all them that believe, and that would be both Jews and Gentiles. And all them that believe, though they be not circumcised, especially the Gentiles, that righteousness might be imputed or counted, that's what you need to put in the word imputed, counted or credited, unto them also. That God's righteousness might be given to them also. Now look in verse 12 again, "...and the father of circumcision," that's the Jews, but it extends even to the Gentiles, "...to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had yet being uncircumcised." So he's saying, the father of those who are not of the circumcision only. He is embracing the Jews by nature, but he is also embracing the Gentiles who are spiritually circumcised and become children of God by faith, so that there is a spiritual seed that is included, as well as the natural seed of Abraham. And that is what we need to see. If you will remember, the Lord told Abraham to look upon the sands of the seashore," or keep in mind that he would multiply his seed as the sands of the seashore, and he had him to look up into the heavens. And he says, as the stars of heaven. You have the earthly and the heavenly. You have the natural and the spiritual, don't you? But all of them were Abraham's seed. Now then, some were the natural seed of Abraham. But you and I, as believers, even though we're Gentiles, and not of the natural seed of Abraham, we are of the spiritual seed if we have that same faith of our Father Abraham. That faith that Abraham had was not just faith in God, but it was a faith that looked forward to Christ. All the faith of the Old Testament saints looked forward to Christ's death, just as your faith in mine looks back to the death of Christ on the cross. And there's absolutely no difference except in the look or the direction of our faith. The faith is the same. And Abraham was justified by faith just as you and I are justified by faith. He looked forward, we look backward. And so it tells us here that he's the father of both Jews and Gentiles, and he's the father of the natural seed if they are believers, if they believe and have faith, as well as the spiritual seed. But they have to have faith to become the spiritual seed. Even though they are the natural seed, they have to become the spiritual seed finally and ultimately. The Jews have to be saved and become circumcised of heart as well as of the flesh. You see, that flesh does not profit anything. That circumcision which is of the flesh is merely that outward sign, but it is not the inward actual circumcision of the heart that makes them the spiritual seed. You see, that's why Jesus said to those Jews, they said, we have Abraham to our father. That's why they said, John the Baptist said to them, think not that you have Abraham to your father. God is able to raise up seed into Abraham, these stones. And what is Jesus saying? They need to be born again, or John the Baptist preaching to them. The message is this, by their natural generation they were not spiritual children. They were only the natural seed of Abraham. Now let's look to this in verse 13. It says, For the promise that he should be the heir of the world was not to Abraham or to his seed through the law, but through the righteousness of faith. That he should be heir of the world. This didn't come through the law. Abraham was many years before the law. For if they which are of the law be heirs, faith is made void, and the promise made of none effect. Now, he's dealing with the writings of Moses then, isn't he? We said he used Moses and then David and back again. He used Abraham and then David and then Abraham again, and now he's back to the writings of Moses. He says in verse 14, If they which are of the law be heirs, if a man is an heir through the law, or by keeping the commandments, and by being justified by works, then faith is made void, and the promise made of none effect. The promise that God gave Abraham is of no effect. It's null and void that he should be heir of the world by faith. And then that would make the promise that is made to us null and void. We would not be able to be justified by faith or be heirs of righteousness by faith. You see, I believe that today there is a great need, just as great a need as there ever has been of this message of Paul and this argument of Paul concerning salvation and justification by faith. the book of the world, and I would say the majority of Christianity believes in salvation by works, and practice the same in one way or another. The book of Christianity, the majority of Christianity preaches and teaches that by some way, either your natural efforts by works or by your attention to the Ten Commandments or observance of them or even keeping of them, that a man is justified in the sight of God. And Paul says it's absolutely null and void. Faith is null and void if that be the case. You cannot have both. And there's a lot of people that want to have both. Works is the result and the fruit of salvation by grace through faith, the works and the life of a Christian. But it does not in any way, before he's saved or when he's saved or after he's saved, justify him in the sight of God. It doesn't make any difference how good he is, how much he attends to the law, how much he tries to live by the standards of the law, how much he tries to serve God, how much by nature or by close adherence to the law, it does not justify him in the sight of God. A man is justified by faith. Paul said we conclude, and we read in the 3rd chapter, verse 28, therefore we conclude. Paul says we come to a conclusion. That means this is the answer of it. That means that's all of it. And he says that a man is justified by faith without the deeds of the law. And yet you have people that want to mix them together. That's what was wrong with the Galatians. They wanted to mix them. You have people that want to separate them and say it's by works completely. But there are more people that want to mix them together than there are that want to just say it's all together by works. Most everyone wants to include faith, but they don't want to single it out and say it's justification by faith. Did you know that? People want to include it. They say, oh, we'll give it a chance. We'll put it along in there with works. So we have to have faith and we have to have works. If you do, you're in a sad state of affairs because the Bible says no man is justified in the sight of God by the works of the law. If you're not justified by faith, then you're not justified in the sight of God and you have not Christ's righteousness imputed or counted to you. It goes on to say in verse 14, we read it, "...for if they which are of the law be heirs, faith is made void, and the promise made of none effect, because the law worketh wrath." For where no law is, there is no transgression. You see that? Now then, where there was no law, does that mean that man was not a sinner? No. But where there is no law, there is no transgression. That's what we said earlier. You see, the law worketh wrath because it reveals that man has broken it, and he transgresses that law because he's a sinner. That's what Paul was talking about when he said in the 3rd chapter, verse 31, Do we then make void the law through faith? God forbid! Yea, we establish the law. We establish the law that it works wrath upon those that have broken the law, and it convinces the lawbreakers that we are sinners because we've transgressed the law. Now then in verse, in other words, the law didn't come and make you a sinner, the law came and showed you that you were a sinner. See what we're talking about? The law didn't make you a sinner. You were already a sinner. But when the law came, it proved to you that you were a sinner because you had transgressed the law. And sin, it says, for where no law is, there is no transgression. John says sin transgresses also the law. So a man that is a sinner, he is a lawbreaker as well. That's what he's putting down. And therefore the wrath of God abides upon the unbeliever. He is a sinner by nature and he's a sinner by choice. He's broken God's laws. Now then, Paul says that if that's true, let's look at verse 16. Therefore it is of faith, what is? Therefore, it is of faith that it might be by grace unmerited. It's of faith that we might understand that we do not deserve it. We have not worked for it. We do not earn it. Because back in verse 4, it says, To him that worketh, the reward is not reckoned of grace, but of death. But to him that worketh not, verse 5, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. So a man ceases from working for salvation if he has genuine faith. He works out his salvation after he's saved by grace through faith, but he doesn't work for his salvation. You see, if you're working for your salvation, you're never going to get it. You won't have it that way. You're going to receive it by faith. You may work it out. after you have salvated. But you're not going to deserve it and work for it, and therefore the reward be reckoned of debt that God owes it to you instead of by grace. You're not going to get it that way. You're going to have to say simply in your heart and soul and life that God has raised up Christ, that He was delivered for our offenses and raised for our justification. You as a believing sinner, you're looking to His death on the cross, that He died and paid the price and do your sins, and faith is simply the fact that you embrace Him and you believe on Him as your sin buyer. The faith that you have in Him does not deserve any merit. It's only the channel, the way that you connect yourself with the blessing of God, of forgiveness and of righteousness that He'll impute unto you. That's the only way you're going to get it. Verse 16 says, "...therefore it is of faith that it might be by grace to the end the promise might be sure to all the seed, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all, so that the righteousness of God, the promise of God, comes to us through faith and not the law." You see, when it says in verse 16 again that the promise might be sure to all the seed, not to that only which is of the law, it is referring back to those Jews that were under the law. The promise was to them by faith, but to that also which is of the faith of Abraham, that is, the Gentiles as well. So those that claimed to be under the law still had to receive the promise through faith. the promise would be sure to the Jews as well as to the Gentiles. And when Paul preached the book of Acts and that first great church council, the answer was given about justification by faith, that we believe, Peter says, that we believe that By faith in Jesus Christ, we shall be saved, we Jews, even as they, even as the Gentiles. He's saying we have to be saved as Jews just as those Gentiles were saved. It wasn't a question there of whether or not the Gentiles were saved. The question was how were the Jews going to be saved? They had to be saved in the same way. That we believe by the grace of God that we'll be saved the same as they, the Gentiles. If you want to turn back to the 15th chapter, of the book of Acts. I'd like to show you that. Look at it with your own eyes. Let's read verse 8. And Peter is telling them about God giving the Gentiles faith and opening the door of faith to the Gentiles in the household of Cornelius. But let's read verse 8. And God, which knoweth the heart, bare them witness, that is, at the household of Cornelius, giving them the Holy Ghost, even as he did unto us, and took no difference. Now look at these words. between us, the Jews, and them, the Gentiles, between us and them. God put no difference between us and them, purifying their hearts, the Gentiles' hearts, by faith. Now, therefore, why tempt God to put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear? We cannot go back under the yoke of the law and bear all those things. But now look at verse 11. This is a key verse and very important. Look at it. That we believe, Peter says, that through the grace of the Lord Jesus Christ, we shall be saved even as they. Look at that. Peter was not bringing up any argument about the Gentile salvation. He says we know they were saved by grace. But he says we believe that we can be saved the same way. That we, Jews, shall be saved even as they. through the grace of our Lord Jesus Christ. Let's turn back to Romans chapter 4 quickly now and look at verse 17. As it is written, I have made thee a father of many nations, before him whom he believed, even God, and it's back to Abraham now, who quickeneth the dead, and calleth those things which be not as though they were. Now we want to see what kind of faith Abraham had. Abraham's faith He believed in the omnipotence of God, and he believed in the fact that God was a God that could resurrect the dead. And we're going to see in two senses here how God resurrected the dead. First of all, he would resurrect the dead even by giving Abraham a son, Abraham and Sarah, because their bodies were already dead, except for the God of resurrection that would bring death or life out of death, quickeneth the dead. I'm looking at verse 17 again. And call those things which be not as though they were, there could be no son Isaac even. So let's look at it. It says in verse 18, who against hope believed in hope, that he might become the father of many nations according to that which was spoken, so shall thy seed be." He didn't have any seed, but against hope he believed in hope. Now then, in verse 19, you have the key to the first of these resurrections from the dead. It says, "...and being not weak in faith, he considered not his own body now dead." He believed that God was able to raise up life out of his own body. He knew it was dead, and the deadness of Sarah's womb. But he believed against hope. He believed in the resurrection. He believed that God would raise up that seed even though he was past age. He considered not his own body now dead when he was about 100 years old, neither yet the deadness of Sarah's womb. What was he believing? He was believing that God would bring a little baby, a child, and give life. In other words, he would resurrect here. He would give life where there was death. Even against hope, he believed this. The Bible tells us that's what we're to believe in Christ, too, isn't it? that if we believe that Christ was delivered for our offenses and raised again for our justification. The Bible tells us in the 10th chapter of the book of Romans, and let me read it to you. It says in verse 9, that if thou shalt confess with thy mouth the Lord Jesus, now listen, and believe in thine heart that God hath raised him from the dead, thou shalt be saved. The same faith that Abraham had in a God of resurrection. It says in verse 20, "...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..." What he had promised was a seed. He had promised Isaac. He had promised a son. "...what he had promised he was able also to perform, and therefore it was imputed to him for righteousness." It was because he believed that God was a God of resurrection. that he could bring life out of death, even in the case of that baby that would be given to Abraham and Sarah. And Abraham believed that. And therefore it was imputed unto him for righteousness. Now then, we come across something else. Why was all this written? Why was all this given? Why does Paul rehearse all of this in our ears? In verse 23 it tells us why. Now, it was not written for his sake alone that it was imputed to him. Well, then, if it was not written for Abraham's sake alone, then why was it written down? And why is Paul preaching such a message? Why is Paul rehearsing these words? For, it says, but for us also. It was written for our sakes also. To whom it shall be imputed if we believe on him that raised up Jesus our Lord from the dead. Abraham had the same faith when he believed that God would raise up Isaac and give him that promised seed. He had that same faith that you and I have when we believe that God raised up Jesus Christ from the dead. That's the same faith, exactly. By the way, Abraham, against hope, believed in hope time and time again. He believed in hope when he was called out of Ur of the Chaldees, when he went down into Egypt and sojourned there, remember? He came back up out of Egypt. When the promise was made of a seed, he believed that God would give him a seed. Against hope, he believed in hope when he was taken or directed to Mount Moriah and to offer up Isaac as a burnt offering. And you know what Abraham said as he went up to that mountain? He said, I and the lad shall go yonder and worship. And he knew what his mission was, to offer up Isaac as a burnt sacrifice. But he said, I and the lad will go yonder and worship and come again to you. And Hebrews chapter 11 tells us that he was accounting that God was able to raise him up, Isaac, even from the dead. And that God received him in a figure in that way. So we have to realize that Abraham's faith was in God who would raise the dead. But it was written for our sakes, and God's righteousness will be imputed to us. Verse 24, look at it. If we believe on him that raised up Jesus our Lord from the dead, who was delivered for our offenses and was raised again for our justification, what two things do we need to believe? We need to believe in the death and resurrection of Christ. We need to believe in his death that it was for our sins, that it was in our place, that it was for our offenses, that he was delivered to the cross. But we also believe that not only did he bear our sins and put them away and shed his blood to atone for our sins on the cross, but the guarantee that this was done and that we would by believing on him, be justified in the sight of God and have Christ's righteousness, he was raised again for our justification." This was living and divine proof that the accomplished work of the cross would be guaranteed to you and I. The fact that Jesus was risen again from the dead. Jesus rose again to guarantee that the salvation that he brought for us on the cross would forever be ours And he was living proof and a living guarantee of this very thing. And that's why it says in chapter 5, verse 1, Therefore we being justified by faith, we have peace with God through our Lord Jesus Christ. Let me give you this quickly in closing, if I have time. The word imputeth or impugned in this chapter is found six times. And if you want to look at them very quickly, it says in verse Let me give you verse 6. In verse 6, notice this, "...even as David also describeth the blessing of the man unto whom God imputeth righteousness." Imputed righteousness. In verse 8, "...will not impute sin." That's verse 8. "...will not impute sin." Verse 11, "...righteousness might be imputed to them also." That it would be imputed to all of those. Jews and Gentiles by faith. And then verse 22, and therefore it was imputed to him for righteousness. In verse 23, that it was imputed to him. It wasn't written for his sake alone that it was imputed to him. And that's verse 23, that's the fifth one. And in verse 24, but for us also to whom it shall be imputed if we believe on him. There are other words here that mean much the same thing. If you'll look back, let me give you some of them. In verse 3, it says it was counted. That's much the same thing. It was credited, counted to him for righteousness. Verse 4 says reckoned of grace. That's much the same. His faith is counted, verse 5. And especially verse 9 and 10, it says, for we say that faith was reckoned to Abraham for righteousness. It was imputed, reckoned to him. Verse 10 says, then was it reckoned? How was it imputed? How was it counted? And so there are many words that mean much the same thing. But what we want to give you is this, that it means to ascribe good or evil to a person as coming from another. And there are five things that are imputed. First of all, Adam's sin is counted to us. We are counted as sinners, Romans 5. God counts us as sinners because of Adam. For by one man sinner in the world, and death by sin, so death passed upon all men, for that all have sinned. And then not only is Adam's sin counted to us, but our sins are imputed to Christ. He hath made him to be sin for us who knew no sin. Isaiah 53 tells us that Christ bore our sins, that he was wounded by our transgressions. Peter tells us that he bore our sins in his own body on the tree. And then, so our sins are imputed to Christ.