The Greek may be translated either “we exult” or “let us exult.” Compare “we have,” or “let us have” (see on Rom. 5:1). Here as in v. 1, “let us have” means “let us go on having,” so here “let us rejoice” would mean “let us go on rejoicing.” According to these readings Paul was exhorting justified believers to keep on enjoying peace with God and to keep on exulting in hope of the glory of God.
The joyful and triumphant confidence of Paul’s faith stands in contrast to the doctrine of those who believe that “faith” necessarily implies that one must constantly be in a state of hopeful anxiety and uncertainty regarding justification. God wishes us to know whether we have been accepted, so that we may actually have the peace that comes from such an experience (v. 1; ch. 8:1). John also says that we may know that we have passed from death unto life (1 John 3:14). Faith does not mean merely believing that God can pardon and restore us. Christian faith means believing that God through Christ has pardoned us and that He has created a new heart within us.
This, of course, does not mean that once we have been justified, our future salvation is thereby guaranteed and there is no need for a continuing experience in faith and obedience. An important distinction must be made between assurance of a present state of grace and assurance of future redemption (see COL 155). The former is implied in the meaning of real faith, the personal acceptance of Christ and all His benefits. The latter is a matter of hope and must be accompanied by constant watchfulness. Even though we have the joy and peace of justification, it is necessary that we give diligence to make our calling and election sure (2 Peter 1:10). The possibility of failure was a powerful stimulus to faithfulness and holiness even in the life of the apostle Paul himself. He exercised strict self-discipline, lest, having preached to others, he himself should be rejected (1 Cor. 9:27). Thus every Christian who may now be standing in grace and exulting in hope of the glory of God should also take heed lest he fall (1 Cor. 10:12).
We stand.
Compare 1 Peter 5:12. The state of justification is one of security and confidence.
This grace.
That is, this condition of reconciliation and acceptance with God (see on ch. 3:24).
By faith.
Textual evidence is divided (cf. p. 10) as to omission or retention of this phrase. However, whether Paul mentioned faith in this verse or not, it is obvious that we can have access into grace only by faith in the One through whom grace is made available.
Access.
Gr. prosagōgē. This word is used only by Paul in the NT and occurs only here and in Eph. 2:18; 3:12. It may here be understood in the sense of an introduction, not our act in coming to God, but Christ’s act in bringing us to Him. The same thought is similarly expressed in 1 Peter 3:18, “Christ also hath once suffered for sins, the just for the unjust, that he might bring [prosagō] us to God.” The idea suggested is that of a king’s audience chamber, into which the subjects may not enter alone but must be introduced by someone in authority. In this case, Jesus is the One who introduces us. We cannot enter, by ourselves, the audience chamber of God, for our sins have come between us and God and separated us from Him (Isa. 59:2). But Christ, by virtue of His sacrifice, is able to bring us back to God and to introduce us to the glorious state of grace and favor in which we now stand (see Heb. 10:19).
It is through Christ that we make our first approach to God, and it is through Christ that the privilege is continued to us. And this access to God, this introduction to His divine presence, is to be considered a lasting privilege. We are not brought to God for the purpose of an interview, but to remain with Him.
Have.
Literally, “have had.” The Greek indicates not only the obtaining of access but a continued possession of the privilege. We have had this access since we first became Christians, and we still have it, as long as we remain Christians.