TRV
- English
- King James KJV
- Complete Jewish CJB
- World English WEBM
- Berean Standard BSB
- American Standard ASV
- Geneva GNV
- Young's Literal YLT
- Douay-Rheims DRC
- International
- Shqip ALB
- العربية SVD
- বাংলা BN-IRV
- မြန်မာ Judson
- 简体文 CUV-S
- 繁體中文 CUV-T
- Čeština BKR
- Nederlands STVE
- Français LSG
- Deutsch SCH
- Ελληνικά Vamvas
- ગુજરાતી GU-IRV
- Hausa HCB
- עברית Hebrew
- हिन्दी HCV
- Magyar KAROLI
- Bahasa Indonesia INDO-TB
- Italiano Diodati
- 日本語 Kougo
- 한국어 Korean
- മലയാളം MAL
- मराठी MRCV
- Norsk DNB
- فارسی OPV
- Polski BG
- Português Almeida
- Română Cornilescu
- Русский Synodal
- Español RVG
- Kiswahili Neno
- Svenska SV1917
- Tagalog TAG-ADB
- தமிழ் TCV
- తెలుగు TSA
- ภาษาไทย THAI-KJV
- Українська Ohienko
- Tiếng Việt CADMAN
- Yorùbá YCB
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 5:1–5. His three-level outline is real structure in the source text, so it is rendered as structure.
The precious benefits and privileges which flow from justification are such as should quicken us all to give diligence to make it sure to ourselves that we are justified, and then to take the comfort it renders to us, and to do the duty it calls for from us. The fruits of this tree of life are exceedingly precious.
I.We have peace with God, Rom 5:1.
It is sin that breeds the quarrel between us and God, creates not only a strangeness, but an enmity; the holy righteous God cannot in honour be at peace with a sinner while he continues under the guilt of sin. Justification takes away the guilt, and so makes way for peace. And such are the benignity and good-will of God to man that, immediately upon the removing of that obstacle, the peace is made. By faith we lay hold of God's arm and of his strength, and so are at peace, Isa 27:4, Isa 27:5. There is more in this peace than barely a cessation of enmity, there is friendship and loving-kindness, for God is either the worst enemy or the best friend. Abraham, being justified by faith, was called the friend of God (Jam 2:23), which was his honour, but not his peculiar honour: Christ has called his disciples friends, Joh 15:13-15. And surely a man needs no more to make him happy than to have God his friend! But this is through our Lord Jesus Christ - through him as the great peace-maker, the Mediator between God and man, that blessed Day's-man that has laid his hand upon us both. Adam, in innocency, had peace with God immediately; there needed no such mediator. But to guilty sinful man it is a very dreadful thing to think of God out of Christ; for he is our peace, Eph 2:14, not only the maker, but the matter and maintainer, of our peace, Col 1:20.
II.We have access by faith into this grace wherein we stand, Rom 5:2.
This is a further privilege, not only peace, but grace, that is, this favour. Observe,
1.The saints' happy state. It is a state of grace, God's loving-kindness to us and our conformity to God; he that hath God's love and God's likeness is in a state of grace. Now into this grace we have access prosagōgēn - an introduction, which implies that we were not born in this state; we are by nature children of wrath, and the carnal mind is enmity against God; but we are brought into it. We could not have got into it of ourselves, nor have conquered the difficulties in the way, but we have a manuduction, a leading by the hand, - are led into it as blind, or lame, or weak people are led, - are introduced as pardoned offenders, - are introduced by some favourite at court to kiss the king's hand, as strangers, that are to have audience, are conducted. Prosagōgēn eschēkamen - We have had access. He speaks of those that have been already brought out of a state of nature into a state of grace. Paul, in his conversion, had this access; then he was made nigh. Barnabas introduced him to the apostles (Act 9:27), and there were others that led him by the hand to Damascus (Rom 5:8), but it was Christ that introduced and led him by the hand into this grace. By whom we have access by faith. By Christ as the author and principal agent, by faith as the means of this access. Not by Christ in consideration of any merit or desert of ours, but in consideration of our believing dependence upon him and resignation of ourselves to him.
2.Their happy standing in this state: wherein we stand. Not only wherein we are, but wherein we stand, a posture that denotes our discharge from guilt; we stand in the judgment (Psa 1:5), not cast, as convicted criminals, but our dignity and honour secured, not thrown to the ground, as abjects. The phrase denotes also our progress; while we stand, we are going. We must not lie down, as if we had already attained, but stand as those that are pressing forward, stand as servants attending on Christ our master. The phrase denotes, further, our perseverance: we stand firmly and safely, upheld by the power of God; stand as soldiers stand, that keep their ground, not borne down by the power of the enemy. It denotes not only our admission to, but our confirmation in, the favour of God. It is not in the court of heaven as in earthly courts, where high places are slippery places: but we stand in a humble confidence of this very thing that he who has begun the good work will perform it, Phi 1:6.
III.We rejoice in hope of the glory of God.
Besides the happiness in hand, there is a happiness in hope, the glory of God, the glory which God will put upon the saints in heaven, glory which will consist in the vision and fruition of God.
1.Those, and those only, that have access by faith into the grace of God now may hope for the glory of God hereafter. There is no good hope of glory but what is founded in grace; grace is glory begun, the earnest and assurance of glory. He will give grace and glory, Psa 84:11.
2.Those who hope for the glory of God hereafter have enough to rejoice in now. It is the duty of those that hope for heaven to rejoice in that hope.
IV.We glory in tribulations also; not only notwithstanding our tribulations (these do not hinder our rejoicing in hope of the glory of God), but even in our tribulations, as they are working for us the weight of glory, Co2 4:17. Observe, What a growing increasing happiness the happiness of the saints is: Not only so. One would think such peace, such grace, such glory, and such a joy in hope of it, were more than such poor undeserving creatures as we are could pretend to; and yet it is not only so: there are more instances of our happiness - we glory in tribulations also, especially tribulations for righteousness' sake, which seemed the greatest objection against the saints' happiness, whereas really their happiness did not only consist with, but take rise fRom. those tribulations. They rejoiced that they were counted worthy to suffer, Act 5:41. This being the hardest point, he sets himself to show the grounds and reasons of it. How come we to glory in tribulations? Why, because tribulations, by a chain of causes, greatly befriend hope, which he shows in the method of its influence.
1.Tribulation worketh patience, not in and of itself, but the powerful grace of God working in and with the tribulation. It proves, and by proving improves, patience, as parts and gifts increase by exercise. It is not the efficient cause, but yields the occasion, as steel is hardened by the fire. See how God brings meat out of the eater, and sweetness out of the strong. That which worketh patience is matter of joy; for patience does us more good than tribulations can do us hurt. Tribulation in itself worketh impatience; but, as it is sanctified to the saints, it worketh patience.
2.Patience experience, Rom 5:4. It works an experience of God, and the songs he gives in the night; the patient sufferers have the greatest experience of the divine consolations, which abound as afflictions abound. It works an experience of ourselves. It is by tribulation that we make an experiment of our own sincerity, and therefore such tribulations are called trials. It works, dokimēn - an approbation, as he is approved that has passed the test. Thus Job's tribulation wrought patience, and that patience produced an approbation, that still he holds fast his integrity, Job 2:3.
3.Experience hope. He who, being thus tried, comes forth as gold, will thereby be encouraged to hope. This experiment, or approbation, is not so much the ground, as the evidence, of our hope, and a special friend to it. Experience of God is a prop to our hope; he that hath delivered doth and will. Experience of ourselves helps to evidence our sincerity.
4.This hope maketh not ashamed; that is, it is a hope that will not deceive us. Nothing confounds more than disappointment. Everlasting shame and confusion will be caused by the perishing of the expectation of the wicked, but the hope of the righteous shall be gladness, Pro 10:28. See Psa 22:5; Psa 71:1. Or, It maketh not ashamed of our sufferings. Though we are counted as the offscouring of all things, and trodden under foot as the mire in the streets, yet, having hopes of glory, we are not ashamed of these sufferings. It is in a good cause, for a good Master, and in good hope; and therefore we are not ashamed. We will never think ourselves disparaged by sufferings that are likely to end so well. Because the love of God is shed abroad. This hope will not disappoint us, because it is sealed with the Holy Spirit as a Spirit of love. It is the gracious work of the blessed Spirit to shed abroad the love of God in the hearts of all the saints. The love of God, that is, the sense of God's love to us, drawing out love in us to him again. Or, The great effects of his love:
(1.)Special grace; and,
(2.)The pleasant gust or sense of it. It is shed abroad, as sweet ointment, perfuming the soul, as rain watering it and making it fruitful. The ground of all our comfort and holiness, and perseverance in both, is laid in the shedding abroad of the love of God in our hearts; it is this which constrains us, Co2 5:14. Thus are we drawn and held by the bonds of love. Sense of God's love to us will make us not ashamed, either of our hope in him or our sufferings for him.
Historical interpretation
Two Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
How we have access to grace through our Lord Jesus Christ, the Savior himself tells us “I am the door,” and “No one comes to the Father except by me.” … This door is the truth, and liars cannot enter in by the door of truth. Again, this door is righteousness, and the unrighteous cannot enter in by it. The Door himself says: “Learn from me, for I am gentle and lowly in heart.” So neither the irascible nor the proud can enter in by the door of humility and gentleness. Therefore, if anyone wants to have access to the grace of God which according to the word of the apostle comes through our Lord Jesus Christ and in which Paul and those like him claim to stand, it is essential that he be cleansed of all the things which we have listed above. Otherwise those who do what is contrary to Christ will not be allowed to go in by that door, which will remain closed and keep out those who are incompatible with him.Why does Paul talk about the hope of glory and not just about the glory itself? After all, Moses saw the glory of God, and so did the people of Israel when God’s house was built. But this glory, which was visible, the apostle Paul dared to claim would pass away … whereas the hope here is of a glory which will never pass away. It is the glory mentioned in Hebrews in connection with Christ: “He reflects the glory of God and bears the very stamp of his nature.”
That afflictions and persecutions arise for the sake of our being proved. In Deuteronomy, "The Lord your God proveth you, that He may know if ye love the Lord. your God with all your heart, and with all your soul, and with all your strength." And again, Solomon: "The furnace proveth the potter's vessel, and righteous men the trial of tribulation." Paul also testifies similar things, and speaks, saying: "We glory in the hope of the glory of God. And not only so, but we glory in tribulations also; knowing that tribulation worketh patience, and patience experience, and experience hope; and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Spirit who is given unto us." And Peter, in his epistle, lays it down, and says: "Beloved, be not surprised at the fiery heat which falleth upon you, which happens for your trial; and fail not, as if some new thing were happening unto you. But as often as ye communicate with the sufferings of Christ, rejoice in all things, that also in the revelation made of His glory you may rejoice with gladness. If ye be reproached in the name of Christ, happy are ye; because the name of the majesty and power of the Lord resteth upon you; which indeed according to them is blasphemed, but according to us is honoured."
That all good and righteous men suffer more, but ought to endure because they are proved. In Solomon: "The furnace proveth the vessels of the potter, and the trial of tribulation righteous men." Also in the fiftieth Psalm: "The sacrifice to God is a contrite spirit; a contrite and humbled heart God will not despise." Also in the thirty-third Psalm: "God is nearest to them that are contrite in heart, and He will save the lowly in spirit." Also in the same place: "Many are the afflictions of the righteous, but out of them all the Lord will deliver them." Of this same matter in Job: "Naked came I out of my mother's womb, naked also shall I go under the earth: the Lord gave, and the Lord hath taken away: as it hath pleased the Lord, so it is done; blessed be the name of the Lord. In all these things which happened to him Job sinned in nothing with his lips in the sight of the Lord." Concerning this same thing in the Gospel according to Matthew: "Blessed are they that mourn, for they shall be comforted." Also according to John: "These things have I spoken unto you, that in me ye may have peace. But in the world ye shall have affliction; but have confidence, for I have overcome the world." Concerning this same thing in the second Epistle to the Corinthians: "There was given to me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted. For which thing I thrice besought the Lord, that it should depart from me. And He said unto me, My grace is sufficient for thee; for strength is perfected in weakness." Concerning this same thing to the Romans: "We glory in hope of the glory of God. And not only so, but we also glory in afflictions: knowing that affliction worketh patience; and patience, experience; and experience, hope: and hope does not confound; because the love of God is infused in our hearts by the Holy Spirit, which is given unto us." On this same subject, according to Matthew: "How broad and spacious is the way which leadeth unto death, and many there are who go in thereby: how straight and narrow is the way that leadeth to life, and few there are that find it!" Of this same thing in Tobias: "Where are thy righteousnesses? behold what thou sufferest." Also in the Wisdom of Solomon: "In the places of the wicked the righteous groan; but at their ruin the righteous will abound."
It is clear that in Christ we have access to the grace of God. For he is the mediator between God and men, who builds us up by his teaching and gives us the hope of receiving the gift of his grace if we stand in his faith. Therefore, if we stand (because we used to be flat on the floor) we stand as believers, glorying in the hope of the glory which he has promised to us.
If then He hath brought us near to Himself, when we were far off, much more will He keep us now that we are near. And let me beg you to consider how he everywhere sets down these two points; His part, and our part. On His part, however, there be things varied and numerous and diverse. For He died for us, and farther reconciled us, and brought us to Himself, and gave us grace unspeakable. But we brought faith only as our contribution. And so he says, "by faith, unto this grace." What grace is this? tell me. It is the being counted worthy of the knowledge of God, the being forced from error, the coming to a knowledge of the Truth, the obtaining of all the blessings that come through Baptism. For the end of His bringing us near was that we might receive these gifts. For it was not only that we might have simple remission of sins, that we were reconciled; but that we might receive also countless benefits. Nor did He even pause at these, but promised others, namely, those unutterable blessings that pass understanding alike and language. And this is why he has set them both down also. For by mentioning grace he clearly points at what we have at present received, but by saying, "And we rejoice in hope of the glory of God," he unveils the whole of things to come. And he had well said, "wherein also we stand." For this is the nature of God's grace. It hath no end, it knows no bound, but evermore is on the advance to greater things, which in human things is not the case.
We have drawn near to God, because previously we were far away from him, and we stand, because previously we were flat on our faces. We rejoice in the hope that we shall possess the glory of God’s children. What we hope for is so great that no one would try it on his own, in case it should be regarded as blasphemy, not as hope, and as something which many people think is unbelievable because of its greatness.
Continue studying Romans 5:2 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Romans 5:2 articulates the profound and multifaceted blessings that flow from being justified by faith in Jesus Christ, establishing the believer's secure standing in God's unmerited favor and inspiring a joyful, confident expectation of future divine glory. This verse highlights the mediatorial role of Christ, the instrumental nature of faith, and the present reality of grace, culminating in an unwavering hope that transcends present circumstances.
Context
Literary Context
Romans 5:2 seamlessly continues the theological argument initiated in Romans 5:1, which declares that "being justified by faith, we have peace with God through our Lord Jesus Christ." This immediate preceding verse sets the stage by establishing the foundational reality of peace, and Romans 5:2 then elaborates on the means by which this peace is maintained and the consequences that flow from it. The broader context of Romans 1-4 meticulously constructs the doctrine of justification by faith, emphasizing humanity's universal sinfulness and God's righteous provision for salvation through Christ's atoning work. Thus, Romans 5:2 is not an isolated statement but a crucial link in Paul's unfolding theological masterpiece, demonstrating the practical and experiential outworkings of a justified life.
Historical & Cultural Context
Paul's letter to the Romans was written to a diverse church in the heart of the Roman Empire, comprising both Jewish and Gentile believers. This community faced internal tensions regarding the role of the Mosaic Law and external pressures from a pagan society. The concept of "access" (Greek: prosagōgē) would have resonated with Roman citizens familiar with the protocol of approaching emperors or high officials, where an intermediary was often required to grant an audience. The idea of "standing" (Greek: histēmi) in a secure position would also have been significant in a society where social status and patronage were paramount, implying a divinely granted, unshakeable standing that transcended earthly hierarchies. Furthermore, the emphasis on "hope" provided a counter-narrative to the often-fatalistic worldview of the ancient world, offering a firm assurance rooted in God's character rather than fickle human fortunes.
Key Themes
Romans 5:2 powerfully contributes to several overarching themes in Romans. Firstly, it underscores the Sovereignty of God and the Efficacy of Christ's Work, portraying Jesus as the sole mediator through whom believers gain access to God's favor. Secondly, it highlights the Centrality of Faith, not as a work, but as the instrumental means by which God's grace is apprehended, echoing the arguments in Romans 3:28. Thirdly, the verse develops the theme of Grace as a Permanent State, moving beyond initial justification to describe an ongoing, secure dwelling in God's unmerited favor. Finally, it introduces the Eschatological Hope of Glory, presenting a future reality that provides profound joy and resilience in the present, a theme further explored in Romans 8:18-30.
Exposition and Analysis
Key Word Analysis
This term, derived from a verb meaning "to lead or bring to," signifies an introduction or admission into the presence of someone important. In a cultural context, it evokes the image of being granted an audience with a king or a high dignitary, a privilege not easily obtained. For believers, it means Christ himself serves as the divine intermediary, leading us into the very presence of God, a privilege previously restricted or impossible for sinful humanity.
Beyond mere favor, cháris encompasses the divine influence on the heart and its reflection in life, embodying God's unmerited kindness, benevolent disposition, and the spiritual benefits derived from it. In Romans 5:2, "this grace" refers to the entire sphere of God's saving work and ongoing favor into which believers are brought, a state of divine acceptance and blessing that is entirely undeserved yet freely given.
Unlike a mere wish or uncertain desire, elpís in the New Testament denotes a confident expectation, a firm assurance of future good based on God's promises and character. It is an anticipation, usually with pleasure, of a certain future reality. Here, it refers to the sure expectation of participating in God's glory, a future certainty that fuels present joy.
Verse Breakdown
"By whom also we have access by faith"
This clause identifies Jesus Christ ("By whom") as the exclusive and indispensable mediator through whom believers are granted direct, unhindered access to God. The phrase "by faith" specifies the instrumental means by which this access is apprehended and maintained, emphasizing that it is not by works or human merit but through trust and reliance on Christ's finished work.
"into this grace wherein we stand"
This segment describes the result of this access: a secure and permanent position within the sphere of God's unmerited favor. "This grace" points back to the saving work of God through Christ, and "wherein we stand" (a perfect tense verb in Greek) signifies a state of having been placed and remaining firm, indicating a stable, unwavering, and ongoing reality for the justified believer. It is not a fleeting visit but a settled dwelling.
"and rejoice in hope of the glory of God"
This final clause expresses the profound spiritual outcome and future orientation of the believer's justified state. The "rejoice" (Greek: kaucháomai) implies a boasting or exulting, a deep and confident joy. This joy is not based on present circumstances but on the "hope of the glory of God," a firm expectation of future participation in and manifestation of God's divine splendor and perfection, which serves as the ultimate culmination of salvation.
Literary Devices
Romans 5:2 employs several powerful literary devices to convey its profound theological truths. The concept of "access" functions as a Metaphor, drawing on the familiar ancient practice of gaining entry into the presence of a powerful dignitary. This metaphor vividly illustrates Christ's indispensable role as the one who ushers believers into God's presence, highlighting the privilege and intimacy of this relationship. The phrase "wherein we stand" employs a Metaphor of a secure and stable position, contrasting with any notion of precariousness or uncertainty in the believer's relationship with God. This imagery provides a strong sense of assurance and permanence. Furthermore, the structure of the verse moves from the means (Christ, faith) to the present reality (standing in grace) to the future expectation (rejoicing in hope of glory), creating a logical and progressive Climax that builds in theological significance and spiritual encouragement. The use of "rejoice" in the present tense, coupled with "hope of the glory of God," creates a powerful Juxtaposition of present experience and future certainty, emphasizing that the eschatological hope profoundly impacts the believer's current emotional and spiritual state.
Theological and Thematic Connections
Romans 5:2 is a profound theological statement that ties together the past act of justification, the present reality of grace, and the future hope of glory. It underscores the active and ongoing mediation of Jesus Christ, who not only secures our initial peace with God but also maintains our continuous access to His unmerited favor. This access, apprehended by faith, places believers in an unshakeable position, enabling them to face present trials with an enduring joy rooted in the certainty of God's ultimate plan for their glorification. The verse thus bridges the gap between forensic justification and experiential sanctification, demonstrating that the justified life is characterized by both a secure standing and a vibrant, future-oriented hope.
Reflection and Application
Romans 5:2 offers immense comfort and a robust foundation for Christian living. It reminds us that our standing before God is not dependent on our fluctuating performance or feelings, but on the finished work of Jesus Christ and our faith in Him. This secure position in grace should liberate us from anxiety about earning God's favor and empower us to live with confidence and boldness. The call to "rejoice in hope of the glory of God" challenges us to cultivate an eternal perspective, allowing the certainty of future glorification to shape our present attitudes and responses to life's challenges. When faced with suffering or uncertainty, this verse provides an anchor, directing our gaze beyond the immediate to the glorious destiny that awaits us, fostering a deep, abiding joy that is independent of circumstances. This truth should inspire a profound sense of gratitude and motivate us to live lives that reflect the immense privilege of our access to God.
Questions for Reflection
FAQ
What does "access by faith" truly mean in this context?
"Access by faith" means that Jesus Christ is the sole and sufficient means by which humanity can enter into a right relationship with God and continually approach His presence. The Greek word for "access" (prosagōgē) implies being led or introduced into the presence of a sovereign. This access is not earned through works or rituals, but is granted purely by God's grace and received through personal trust and reliance on Jesus Christ's atoning work on the cross. It signifies an open door, a permanent invitation to commune with God, made possible only through Christ's mediation, as highlighted in Ephesians 3:12.
Is "standing in grace" a temporary or permanent state for believers?
"Standing in grace" refers to a permanent and secure state for believers who have been justified by faith. The Greek verb for "stand" (hístēmi) is in the perfect tense, indicating an action completed in the past with ongoing results. This means believers have been placed into this state of grace and remain firmly established there. It's not a fleeting visit but a secure dwelling place in God's unmerited favor. This security is foundational to Christian assurance and perseverance, assuring believers that their position before God is fixed and unshakeable, not dependent on their daily performance but on Christ's finished work, as further supported by passages like 1 Peter 5:12.
Christ-Centered Fulfillment
Romans 5:2 finds its ultimate fulfillment and profound meaning in the person and work of Jesus Christ. He is the "by whom" through whom all these blessings flow. Without Christ's atoning sacrifice, there would be no justification, no peace with God, and certainly no "access" to His grace. Christ is the new and living way, the very door through which believers enter into the divine presence (John 14:6). He is the one who, by His death and resurrection, broke down the dividing wall of hostility (Ephesians 2:14), granting both Jew and Gentile "access in one Spirit to the Father" (Ephesians 2:18). Furthermore, Christ Himself is the "hope of glory"; His indwelling presence in believers is the guarantee and foretaste of their future glorification (Colossians 1:27). Thus, the entire verse—from the means of access to the secure standing in grace and the joyful hope of glory—is inextricably linked to and made possible by the redemptive work and ongoing mediation of Jesus Christ, who is both the author and the perfecter of our faith (Hebrews 12:2).