Justification by Faith Alone: The Heart of the Gospel

Devotional

Day 1: Faith Alone as the Means of Justification

Faith in Christ alone is the cornerstone of justification, a principle that emerged powerfully during the Reformation. This concept, known as "sola fide," emphasizes that faith is not merely a component but the sole means by which we are justified before God. The Reformers challenged the prevailing notion that works contribute to our justification, asserting instead that faith in Christ's work is entirely sufficient. This understanding does not negate the importance of repentance; rather, it integrates repentance as an essential aspect of the faith that justifies. By embracing this truth, believers can rest in the assurance that their standing before God is secure through faith alone. [02:09]

Galatians 2:16 (ESV): "Yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified."

Reflection: In what ways can you deepen your understanding and practice of "sola fide" in your daily walk with Christ, ensuring that your faith remains the foundation of your relationship with God?

Day 2: Justification Plus Works as a Response

The Reformed view of justification teaches that faith results in justification plus works, highlighting that our works are a response to, not a cause of, our justified status. This perspective aligns with the Apostle Paul's teaching that no one can be justified by the law, as it only reveals sin. Instead, works are the natural outflow of a life transformed by faith. This understanding liberates believers from the burden of trying to earn their justification through deeds, allowing them to live out their faith joyfully and authentically as a response to God's grace. [04:00]

James 2:24 (ESV): "You see that a person is justified by works and not by faith alone."

Reflection: How can you ensure that your good works are a genuine response to your faith in Christ, rather than an attempt to earn favor with God?

Day 3: The Imputation of Christ's Righteousness

Imputation is central to the Reformation's understanding of justification, where Christ's righteousness is credited to believers, making them just in God's sight. This synthetic view contrasts with the Roman Catholic analytical view, which requires inherent righteousness. The Reformers taught that God declares a person just not based on their inherent righteousness but on the righteousness of Christ, which is imputed to them. This righteousness is "extra nos," or outside of us, and is an alien righteousness that comes from Christ. This profound truth assures believers that their standing before God is based on Christ's perfect righteousness, not their own. [10:30]

2 Corinthians 5:21 (ESV): "For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God."

Reflection: Reflect on the concept of imputation. How does knowing that Christ's righteousness is credited to you change the way you view your relationship with God?

Day 4: Simul Justus et Peccator

Luther's phrase "simul justus et peccator" captures the dual reality of being just and a sinner simultaneously. In ourselves, we remain sinners, but through faith, Christ's righteousness is imputed to us, making us just in God's sight. This understanding provides comfort and assurance, as it acknowledges the ongoing struggle with sin while affirming our justified status through faith. Believers can live in the tension of this dual reality, confident that their identity in Christ is secure despite their imperfections. [17:05]

Romans 7:18-19 (ESV): "For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. For I do not do the good I want, but the evil I do not want is what I keep on doing."

Reflection: How can you embrace the reality of being both just and a sinner, allowing this truth to shape your daily walk with Christ?

Day 5: The Heart of the Gospel: Double Imputation

The double imputation of our sins to Christ and His righteousness to us is the heart of the gospel. This doctrine ensures that our standing before God is based on Christ's righteousness, not our own. The Reformers emphasized that this truth is foundational to the Christian faith and was worth the division it caused during the Reformation. By understanding and embracing double imputation, believers can rest in the assurance of their salvation, knowing that their sins have been fully dealt with and that they stand righteous before God through Christ. [20:18]

Isaiah 53:5-6 (ESV): "But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. All we like sheep have gone astray; we have turned—every one—to his own way; and the Lord has laid on him the iniquity of us all."

Reflection: How does the understanding of double imputation impact your view of salvation and your daily relationship with God?

Sermon Summary

The Reformation brought a seismic shift in the understanding of justification, encapsulated in the phrase "sola fide," meaning "by faith alone." This concept was central to the Reformers' challenge to the Roman Catholic doctrine, which held that faith, while necessary, was not sufficient for justification. The Reformers argued that justification is by faith alone, emphasizing that faith in Christ's work is the sole means by which we are justified. This understanding is not to dismiss the necessity of repentance, but rather to integrate it as an essential component of faith that justifies.

The Roman Catholic view posited that faith plus works equals justification, whereas the Reformed view, which aligns with biblical teaching, asserts that faith equals justification plus works. This distinction is crucial because it underscores that our works do not contribute to our justification; rather, they are a result of it. The Apostle Paul, in Romans, clarifies that no one can be justified by the deeds of the law, as the law only brings the knowledge of sin. Instead, justification is a gift received through faith in Jesus Christ.

Central to this debate is the concept of imputation. The Reformers argued that justification is synthetic, meaning that God declares a person just not based on their inherent righteousness but on the righteousness of Christ, which is imputed to them. This righteousness is "extra nos," or outside of us, and is an alien righteousness that comes from Christ. The Roman Catholic view, in contrast, held to an analytical justification, where God declares a person just only when they are inherently righteous.

Luther's formula, "simul justus et peccator," captures the essence of the Reformation view: we are simultaneously just and sinners. In ourselves, we remain sinners, but through faith, Christ's righteousness is imputed to us, making us just in God's sight. This double imputation—our sins to Christ and His righteousness to us—is the heart of the gospel. It assures us that our standing before God is not based on our righteousness but on Christ's perfect righteousness. This truth is foundational to the Christian faith and was worth the division it caused during the Reformation.

Key Takeaways

1. The Reformation's emphasis on "sola fide" underscores that faith in Christ alone is the means of justification, integrating repentance as an essential aspect of justifying faith. This challenges the notion that works contribute to our justification, highlighting the sufficiency of faith in Christ's work. [02:09]
2. The Reformed view of justification asserts that faith results in justification plus works, emphasizing that our works are a response to, not a cause of, our justified status. This aligns with Paul's teaching that no one can be justified by the law, as it only reveals sin. [04:00]
3. Imputation is central to the Reformation's understanding of justification, where Christ's righteousness is credited to believers, making them just in God's sight. This synthetic view contrasts with the Roman Catholic analytical view, which requires inherent righteousness. [10:30]
4. Luther's "simul justus et peccator" highlights the dual reality of being just and a sinner simultaneously. This is possible because, through faith, Christ's righteousness is imputed to us, assuring us of our justified status despite our sinfulness. [17:05]
5. The double imputation of our sins to Christ and His righteousness to us is the heart of the gospel, ensuring that our standing before God is based on Christ's righteousness, not our own. This truth is foundational and worth the division it caused during the Reformation. [20:18]
** [20:18]

Youtube Chapters

[00:00] - Welcome
[00:29] - Introduction to Sola Fide
[01:23] - Faith and Justification
[02:09] - Repentance and Faith
[02:54] - Faith Equals Justification Plus Works
[04:00] - Romans 3 and Justification
[04:51] - Righteousness Apart from the Law
[05:35] - The Righteousness of God
[06:17] - Luther's Tower Experience
[07:13] - The Ground of Justification
[08:05] - Analytical vs. Synthetic Justification
[09:45] - The Righteousness of Christ
[11:33] - Imputation and Its Importance
[13:07] - Abraham's Example
[14:56] - Simul Justus et Peccator
[17:57] - The Heart of the Gospel
[19:29] - Double Imputation
[21:11] - Conclusion and Next Steps

Sermon Clips

And the term sola fide is simply shorthand for the idea that justification is by Christ alone, that we put our faith in what Jesus has done for us, and by putting our faith in Him, we find our justification. [00:02:24]

Whereas the Reformed view of the question, which I believe is the Biblical view of course, is that faith equals justification plus works. Now notice that the works is on that side of the equation, not on this side of the equation, because whatever work that we do as Christians adds absolutely nothing to the ground of our justification. [00:03:22]

God does not declare us just because of any works that we do. It is by faith and faith alone that we receive the gift of justification. Just a quick reading from Romans chapter 3, verse 19, "Now we know that whatever the law says, it says to those who are under the law, that every mouth might be stopped and that all the world might become guilty before God. [00:04:00]

Now in contrast to the analytical view of justification that is the Roman view, is the Reformation view that justification is synthetic; synthetic rather than analytical. Now what does that mean? A synthetic statement is a statement where something new is added in the predicate that is not analytically contained in the subject. [00:09:04]

And what we mean by that when we talk about the Reformation view of justification, that it is synthetic, is that when God declares a person to be just in His sight, it’s not because of what He finds in that person under His analysis, but rather on the grounds or on the basis of something that is added to that person. [00:10:39]

Now in this regard, Luther insisted that the righteousness by which we are justified is a righteousness that Luther called extra nos, meaning apart from us or outside of us. He also called it a justicium alienum, that is an alien righteousness, not a righteousness that properly belongs to us, but a righteousness that is foreign to ourselves, that is alien to us. [00:11:19]

And so with this formula, Luther was saying in our justification, we are at one and the same time righteous or just and sinners. Now if he would say that we are at the same time and in the same relationship just and sinners that would be a contradiction in terms. But that’s not what he was saying. [00:17:05]

In and of ourselves, under the analysis of God’s scrutiny, we still have sin. We are still sinners. But by imputation and by faith in Jesus Christ, whose righteousness is now transferred to our account, then we are considered just or righteous. This is the very heart of the gospel. [00:17:50]

The good news is simply this. I can be reconciled to God. I can be justified by God not on the basis of what I did, but on the basis of what’s been accomplished for me by Christ. Now it’s a strange thing to me that Rome reacted so negatively to the idea of imputation because in their own doctrine of the atonement, they certainly believe that our sins are imputed to Jesus on the cross. [00:18:55]

But at the heart of the gospel is a double imputation. My sin is imputed to Jesus. His righteousness is imputed to me. And in this two-fold transaction we see, that God, who does not negotiate sin, who doesn’t compromise His own integrity with our salvation, but rather punishes sin fully and really after it has been imputed to Jesus, retains His own righteousness, and so He is both just and the Justifier as the Apostle tells us here. [00:19:59]

His righteousness comes to me in the sight of God, which is an incredible thing. And as I said, this is worth dying for. This is worth dividing the church over. This is the article upon which the church stands or falls because it’s the article upon which I stand or fall, and the article upon which you stand or fall. [00:20:38]

Well, we’ll continue our study of this in our next session, and also look briefly at least at the Roman Catholic response to the Reformation view of justification. But we’ll save that for our next meeting. [00:21:11]

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