Justification by Faith Alone: Understanding Sola Fide

Devotional

Day 1: Justification as a Divine Legal Declaration

Justification by faith alone is a divine legal declaration where God pronounces sinners as righteous based on their faith in Jesus Christ, not on their own merits or works. This doctrine emphasizes that salvation is a gift from God, received through faith, and underscores the sufficiency of Christ's sacrifice and righteousness. It assures believers that their standing before God is secure, not because of anything they have done, but because of what Christ has accomplished on their behalf. This understanding brings peace and assurance, knowing that salvation is not dependent on human effort but on God's grace. [05:28]

"For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin. But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all who believe." (Romans 3:20-22, ESV)

Reflection: In what ways have you been relying on your own efforts to earn God's favor? How can you shift your focus to trust in Christ's completed work for your salvation today?

Day 2: The Imputation of Christ's Righteousness

In justification, Christ's righteousness is imputed to believers, meaning it is legally transferred to them. This imputation is a key distinction from the Roman Catholic view of infusion, where grace is poured into the soul. Imputation assures believers that their standing before God is based on Christ's righteousness, not their own. This legal transfer means that believers are seen as righteous in God's eyes because of Christ's perfect obedience and sacrifice. It is a profound exchange that highlights the grace and mercy of God, offering believers a secure foundation for their faith. [16:30]

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

Reflection: How does understanding the imputation of Christ's righteousness change the way you view your relationship with God? What steps can you take to live in the freedom and assurance this truth provides?

Day 3: The Double Transfer of Imputation

Justification involves a double transfer: our sins are imputed to Christ, and His righteousness is imputed to us. This legal transfer means that Christ bore our sins on the cross, and we receive His righteousness, allowing us to stand justified before God. This exchange is central to the Christian faith, emphasizing the depth of Christ's love and sacrifice. It assures believers that their sins are fully paid for and that they are clothed in the righteousness of Christ, giving them confidence in their standing before God. [18:11]

"He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed." (1 Peter 2:24, ESV)

Reflection: Reflect on the reality that your sins have been transferred to Christ and His righteousness to you. How does this truth impact your daily life and interactions with others?

Day 4: Assurance of Salvation through Faith

The doctrine of justification by faith alone provides believers with assurance of their salvation. It teaches that the moment we put our trust in Jesus Christ, we are reconciled with God, and all that Christ is and has becomes ours. This assurance is not based on our efforts but on Christ's completed work. It offers believers a profound sense of peace and security, knowing that their salvation is secure in Christ. This assurance encourages believers to live boldly and confidently in their faith, trusting in God's promises. [22:44]

"And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ." (Philippians 1:6, ESV)

Reflection: In what areas of your life do you struggle with assurance of salvation? How can you remind yourself of the security you have in Christ's completed work?

Day 5: The Protestant and Catholic Views of Justification

The Protestant view of justification contrasts with the Roman Catholic view, which involves the infusion of grace through sacraments. Protestants emphasize that justification is by faith alone, with Christ's righteousness imputed to believers, highlighting the sufficiency of Christ's work for salvation. This distinction underscores the belief that salvation is not earned through human effort or religious rituals but is a gift received through faith in Christ. Understanding this difference can deepen one's appreciation for the grace of God and the simplicity of the gospel message. [19:52]

"For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast." (Ephesians 2:8-9, ESV)

Reflection: How does understanding the difference between imputation and infusion affect your view of salvation? What steps can you take to ensure your faith is rooted in the sufficiency of Christ's work?

Sermon Summary

The doctrine of justification by faith alone, or "Sola Fide," is a cornerstone of Christian theology, particularly emphasized during the Protestant Reformation. This doctrine addresses the fundamental question of salvation: "What must I do to be saved?" It asserts that justification is a legal declaration by God, where He pronounces sinners as righteous based on their faith in Jesus Christ, not on their own merits or works. This concept was central to the debates of the 16th century, with Martin Luther famously stating that a person is simultaneously just and a sinner, justified by Christ's work while still imperfect in themselves.

The Roman Catholic Church, however, views justification as a process involving the infusion of grace through sacraments like baptism and penance. This grace enables individuals to become inherently righteous by cooperating with it. In contrast, the Protestant Reformers argued that justification is by faith alone, with Christ's righteousness imputed to believers. This imputation is a legal transfer, where Christ's righteousness is credited to the believer, and their sins are transferred to Christ, who bore them on the cross.

The distinction between infusion and imputation is crucial. Infusion involves grace being poured into the soul, requiring cooperation to achieve righteousness. Imputation, however, is about Christ's righteousness being counted for the believer, independent of their inherent righteousness. This theological difference highlights the Protestant belief that salvation is not based on human effort but solely on Christ's completed work.

In summary, the doctrine of justification by faith alone emphasizes that salvation is a gift from God, received through faith in Jesus Christ. It underscores the sufficiency of Christ's sacrifice and righteousness, offering believers assurance of their standing before God.

Key Takeaways

1. LRloypjVfk&t=328s'>[05:28]
2. The Role of Christ's Righteousness: In justification, Christ's righteousness is imputed to believers, meaning it is legally transferred to them. This imputation is a key distinction from the Roman Catholic view of infusion, where grace is poured into the soul. Imputation assures believers that their standing before God is based on Christ's righteousness, not their own.

3. The Double Transfer of Imputation: Justification involves a double transfer: our sins are imputed to Christ, and His righteousness is imputed to us. This legal transfer means that Christ bore our sins on the cross, and we receive His righteousness, allowing us to stand justified before God.

4. The Assurance of Salvation: The doctrine of justification by faith alone provides believers with assurance of their salvation. It teaches that the moment we put our trust in Jesus Christ, we are reconciled with God, and all that Christ is and has becomes ours. This assurance is not based on our efforts but on Christ's completed work.

5. The Contrast with Roman Catholicism: The Protestant view of justification contrasts with the Roman Catholic view, which involves the infusion of grace through sacraments. Protestants emphasize that justification is by faith alone, with Christ's righteousness imputed to believers, highlighting the sufficiency of Christ's work for salvation.

** [05:28]

Youtube Chapters

[00:00] - Welcome
[00:31] - Introduction to Justification by Faith
[01:12] - The Reformation and Justification
[01:45] - The Gospel and Justification
[02:25] - The Problem of God's Justice
[03:04] - The Myth of Works-Based Salvation
[04:20] - The Dilemma of Justification
[05:28] - What is Justification?
[06:17] - Luther's Formula: Simul Justus et Peccator
[07:35] - The Roman Catholic View of Justification
[08:35] - The Instrumental Cause of Justification
[10:14] - Infusion vs. Imputation
[12:09] - Mortal Sin and Justification
[13:21] - Penance and Restoration
[15:08] - The Ground of Justification
[17:39] - The Double Imputation
[19:52] - Summary of the Debate

Sermon Clips

When we say that something happens 'by' such-and-such an action, we're talking about the means by which something is brought to pass. For those of you who are grammarians, we call this the dative of means -- the means by which something takes place. And so one of the disputes of the 16th century was the question over what is the instrumental cause of justification? [00:08:41]

The Roman Catholic Church's answer to this question was that the instrumental cause of justification is the sacrament of baptism. Baptism sacramentally confers upon the recipient the grace of justification by which, according to the Church, the righteousness of Christ is poured into the soul of the person receiving baptism and in that act of pouring in it is called the infusion -- an infusion. [00:10:39]

An infusion is a pouring in of grace into the soul so that Rome does not believe that people are justified apart from grace, or that they're justified apart from faith. That the justification relies upon this infusion of grace by which now it is possible for a person to become righteous. Now, in order for a person to become righteous they have to do something with this grace that has been poured into their soul. [00:11:18]

And Rome defines that something as cooperating with it and assenting to it to such an extent or such a degree that by the assistance of the help of Christ's righteousness poured into my soul if I cooperate with it, and assent to it, I can become truly righteous. And as long as I keep myself from mortal sin, I will remain in a state of justified grace and so on. [00:11:44]

So that the instrument by which a person is justified initially for Rome is baptism. Now, that justification can be lost. I obliquely mentioned a moment ago the commission of mortal sin. We've heard the distinction between mortal sins and venial sins. More egregious sin, lesser sin. Mortal sin is called mortal sin by the Church because it means that that sin is serious enough to kill the justifying grace that is possessed in the soul. [00:12:28]

And if a person commits a mortal sin, loses the grace of justification, all is not lost. One can still be restored to a state of justification and again, sacramentally, through the sacrament of penance. And the Roman Church defines the sacrament of penance as "the second plank of justification for those who have made shipwreck of their faith." So that's why people go to confession, because confession is part of the sacrament of penance. [00:13:13]

And when one goes there and confess your sins, you receive absolution, then you have to perform works of satisfaction which earn for you what the Church calls 'congruous merit' as distinguished from 'condine merit'. It's not merit of such a nature that is so pure and righteous that it imposes an obligation on God to reward it, but it's called 'congruous merit' because the person who performs these acts of satisfaction, works of satisfaction, integral to the sacrament of penance -- when you do that, it makes it fitting or congruous for God to restore you once again to a state of grace. [00:13:42]

Now, over against that, the Protestant Reformers argued that the instrumental cause and the only instrumental cause of justification is faith. And as soon as a person lays hold of Christ by faith, then the merit of Christ is transferred or reckoned or counted for the person who is trusting in Christ. Now, let me see if I can show you another distinction that would qualify that. [00:14:37]

I mentioned, first of all, the concept of infusion by the Roman Catholic Church and in distinction from infusion is the concept of imputation. In fact, if I could simplify the whole issue of the 16th century struggle over justification, it all came down -- really -- to these two words: infusion or imputation. And the question was this: What is the ground or the basis upon which God ever declares a person to be just in His sight? [00:15:13]

For the Roman Catholic Church, as I mentioned, God will only say that a person is just when they are just by virtue of their cooperation with the infused grace of Christ. For the Protestants, the ground of justification remains -- exclusively -- not our own righteousness but the righteousness of Christ. And when I talk about the righteousness of Christ, I'm not talking about the righteousness of Christ in us, I'm talking about the righteousness of Christ for us. [00:15:56]

The righteousness that Christ achieved in His own life of perfect obedience to the law of God. That is to say, His righteousness owned for Him the blessing of God. But God counts the righteousness that He accrued -- the righteousness that He achieved in His own life -- not only for Christ but for all who put their trust in Him. Now, that's part of the ground of justification. [00:16:26]

The other part of the ground of justification is Christ's perfect satisfaction of the negative sanctions of the law in His sacrificial death upon the cross. As I've said many times, we are saved not only by the death of Jesus, but also by the life of Jesus. And what takes place here is a double transfer. A double imputation. What we're talking about when we're talking about imputation is a legal transfer. [00:17:07]

Christ is the Lamb of God. When He goes to the cross and He suffers the wrath of God there on the cross, He's not being punished for any sin that God finds in Him. But it's only after He voluntarily takes upon Himself our sins -- He becomes the sin bearer -- that God then transfers or reckons or counts our sins on Jesus. That's what imputation is. It is a legal transfer so that Christ assumes in His own person our guilt. [00:17:48]

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