Luther on Justification by Faith Alone

In this part of the sermon: Pastor Martin introduces Martin Luther as Augustine's peer in historical importance, focusing on his doctrine of justification by faith alone. The sermon aims to demonstrate how…

The previous night's sermon on Augustine's doctrine of irresistible grace is used as an example of a major figure and turning point in church history, setting the stage for Luther's comparable importance.

Before we come to this most central and important part of the Spirit's teaching ministry in the history of the church, let us again pray together. Last night we examined one of the major figures and turning points in church history as we looked at Augustine's doctrine of irresistible grace. Tonight we come to examine perhaps the only figure in the history of the church who in terms of his sheer importance can be called with any credibility Augustine's peer. And the man of whom I am speaking is Martin Luther.

0:01 - 0:46 Read in full sermon

In this part of the sermon: Pastor Martin introduces Martin Luther as Augustine's peer in historical importance, focusing on his doctrine of justification by faith alone. The sermon aims to demonstrate how…

The speaker illustrates how Baptists owe their distinctive views of grace to Augustine, a Catholic Bishop, to show their connection to mainstream orthodox theology.

But I am turning your attention to it because of the peculiar theme which we are examining in this historical conference. It is my goal to explicate for you the place of particular and reformed Baptists in the doctrinal development of the church. In pursuit of this goal, I am proving that such Baptists stand in the mainstream of and are debtors to orthodox and reformed theology. Last night I attempted to illustrate this from the fact that humanly speaking they owe to no little degree their distinctive views of grace to Augustine, the Catholic Bishop of Hippo in Numidia of the Roman Empire. I w...

1:17 - 2:34 Read in full sermon

Driving home: The doctrine of justification. It is not simply one doctrine among others, but as Luther declares, the basic and chief article with which the church stands or falls, and on which its entire doctrine depends.

A quotation from Lutheran church historian Paul Eltos is used to underscore the paramount importance of the doctrine of justification, calling it 'the basic and chief article with which the church stands or falls.'

its paramount importance, then secondly, its doctrinal advance, then its logical basis or accompaniment, and then its essential features. Now, the first three of these points will be comparatively brief, but don't get your hopes up. So, first of all, Roman numeral I, its paramount importance. Now, Paul Eltos, who is a Lutheran church historian, and to Paul Eltos' treatment of Luther's doctrine, I owe a great debt in the materials I'll be sharing with you this evening.

2:34 - 3:15 Read in full sermon

Driving home: The doctrine of justification. It is not simply one doctrine among others, but as Luther declares, the basic and chief article with which the church stands or falls, and on which its entire doctrine depends.

Luther's own words are quoted, describing justification as 'the summary of Christian doctrine' and 'the sun, which illuminates God's holy church,' to emphasize its central role.

He begins his chapter entitled, Righteousness in Faith, in his book, The Theology of Martin Luther, he begins that chapter with these words. The doctrine of justification. It is not simply one doctrine among others, but as Luther declares, the basic and chief article with which the church stands or falls, and on which its entire doctrine depends. The doctrine of justification is, and now he begins to quote Luther himself, is the summary of Christian doctrine.

3:16 - 3:55 Read in full sermon

Driving home: The doctrine of justification. It is not simply one doctrine among others, but as Luther declares, the basic and chief article with which the church stands or falls, and on which its entire doctrine depends.

Thomas Lindsay's assertion that 'the Reformation was embodied in Martin Luther' is quoted to highlight Luther's unique role in exemplifying the doctrine of justification by faith alone.

The doctrine of justification, by faith alone, to either the church in general, or to the individual Christian. Thomas Lindsay asserted in his history of the Reformation, the Reformation was embodied in Martin Luther. It lived in him as in no one else.

4:29 - 4:50 Read in full sermon

Driving home: justification by faith was regarded by many now listen as a doctrine which had never been thought of by any school writer and therefore never discussed or confuted before

Bernard of Clairvaux's 'Advice to the Dying' is mentioned as an example of pre-Reformation statements about salvation that were 'more or less accurate' but lacked Luther's clarity.

And indeed, more or less accurate statements about salvation and justification had been made before Luther and the Reformation. For instance, Bernard of Clairvaux's Advice to the Dying contains very, very wonderful statements about these means of salvation by Christ alone. But all I am saying here is that it is that plain, clear, plain doctrine of justification that no other hatted, pointed and balanced articulation of this doctrine had never approached the level to which it was brought in the 1,500s by Martin Luther. And I intend to assert, and I do assert that the doctrinal development, whic...

6:37 - 8:01 Read in full sermon

Driving home: justification by faith was regarded by many now listen as a doctrine which had never been thought of by any school writer and therefore never discussed or confuted before

Buchanan's 'The Doctrine of Justification' is cited to explain that Augustine's disputes with Pelagians focused on the efficacy of grace, not specifically justification by faith alone, thus showing Luther's doctrinal advance.

whatever you may conclude about augustine's own thinking on that subject certainly anyone has to realize that he did not state the thing nearly so plainly as did luther we must remember as buchanan in his fine book entitled the doctrine of justification points out that it was not the doctrine of justification by faith alone with which augustine was dealing in his disputes about grace with the pelagians it was rather about the the doctrine of justification by faith alone with which augustine was dealing in his disputes about grace with the pelagians it was rather about the efficacy of grace and...

8:01 - 9:03 Read in full sermon

Driving home: justification by faith was regarded by many now listen as a doctrine which had never been thought of by any school writer and therefore never discussed or confuted before

The Council of Trent's perplexity in dealing with Luther's doctrine of justification is presented as evidence that it was a 'new heresy' to them, illustrating its doctrinal advance and clarity.

gives us this illustration you see the council of trent met in the fifteen forties for a number of years and was basically the response of the roman catholic church to the doctrine of martin luther and especially the doctrine of justification by faith alone and in that in that that event which perhaps more than any other marked the articulation of roman catholic heresy on the doctrine of salvation in the council of trent the roman catholic church denied a number of the fundamental doctrines of the faith including salvation by grace alone and faith alone but in the council of trent there were s...

9:03 - 10:17 Read in full sermon

Driving home: justification by faith was regarded by many now listen as a doctrine which had never been thought of by any school writer and therefore never discussed or confuted before

Examples of Athanasius responding to Arianism and Augustine to Pelagianism are used to illustrate how God overrules heresy to clarify the church's understanding of truth, paralleling Luther's role against Roman Catholic penance.

in response to the wicked doctrine of penance then becoming common in the Roman Catholic Church thus and so often had happened before heresy was overruled for the clarifying of the church's understanding of truth and so just as Athanasius brought out the doctrine of the trinity in response to Arianism and Augustine the doctrines of sin and grace in response to Pelagianism so now Luther and his fellow reformers with a new clarity see and then articulate the doctrine of justification and so it is now in the 1500s that Roman Catholicism takes its place with Arianism Pelagianism Apollinarianism Ne...

13:12 - 14:38 Read in full sermon

Driving home: justification by faith was regarded by many now listen as a doctrine which had never been thought of by any school writer and therefore never discussed or confuted before

James Orr's 'The Progress of Dogma' is quoted to affirm that the Reformation brought the 'hour' for the doctrine of justification, prepared by previous developments and the crushing burden of Roman legalism.

in response to the wicked doctrine of penance then becoming common in the Roman Catholic Church thus and so often had happened before heresy was overruled for the clarifying of the church's understanding of truth and so just as Athanasius brought out the doctrine of the trinity in response to Arianism and Augustine the doctrines of sin and grace in response to Pelagianism so now Luther and his fellow reformers with a new clarity see and then articulate the doctrine of justification and so it is now in the 1500s that Roman Catholicism takes its place with Arianism Pelagianism Apollinarianism Ne...

13:12 - 14:38 Read in full sermon

In this part of the sermon: Luther's doctrine of justification is logically grounded in Anselm's understanding of the atonement as a satisfaction for God's character and justice. Christ's penal…

Anselm's argument that the atonement's primary orientation was the character of God, not merely an example or an attack on the devil, is used to establish the logical basis for Luther's doctrine.

that Paul had come to experience well that's its doctrinal advance but now in the third place I want you to notice its logical basis or accompaniment I'm not sure which your outlines may read there as the statement of Orr suggests there is a close relationship between the doctrine of justification and the doctrine of the atonement now the medieval theologian Anselm his name is spelled A-N-S-E-L-M Anselm during the middle ages had correctly argued that the primary orientation of the atonement was the character of God and thus he taught that the atonement of Christ was not primarily an example f...

16:38 - 18:07 Read in full sermon

In this part of the sermon: Luther's doctrine of justification is logically grounded in Anselm's understanding of the atonement as a satisfaction for God's character and justice. Christ's penal…

Abelard's view of Christ's work as primarily a good example is cited as a common medieval error, still prevalent among liberal theologians, to contrast with Anselm's and Luther's understanding of atonement.

that Paul had come to experience well that's its doctrinal advance but now in the third place I want you to notice its logical basis or accompaniment I'm not sure which your outlines may read there as the statement of Orr suggests there is a close relationship between the doctrine of justification and the doctrine of the atonement now the medieval theologian Anselm his name is spelled A-N-S-E-L-M Anselm during the middle ages had correctly argued that the primary orientation of the atonement was the character of God and thus he taught that the atonement of Christ was not primarily an example f...

16:38 - 18:07 Read in full sermon

In this part of the sermon: Luther's doctrine of justification is logically grounded in Anselm's understanding of the atonement as a satisfaction for God's character and justice. Christ's penal…

A 'lurid and graphic and grotesque imagery' from the Middle Ages, depicting Christ's humanity as bait and deity as a hook for Satan, is used to illustrate erroneous views of the atonement.

lurid and graphic and grotesque imagery used of how Christ's humanity was the bait and the deity of Christ was the hook and God had extended the humanity of Christ into the world which clothed the deity of Christ so that Satan would attempt to seize the perfect humanity of Christ and be caught on the hook of his deity and that the great purpose then of the atonement was then to destroy Satan to catch him so to speak and to break his power well of course we're not here to argue this evening that Christ's work was not a great example for men it certainly was he left us an example says Peter and ...

18:07 - 19:35 Read in full sermon

In this part of the sermon: Luther's doctrine of justification is logically grounded in Anselm's understanding of the atonement as a satisfaction for God's character and justice. Christ's penal…

Eltos is quoted to show that Luther said the same things about the doctrine of Christ and the doctrine of justification, indicating their fundamental unity and interdependence in his theology.

he did this taught Luther through his penal substitutionary sufferings in behalf of men now this doctrine of the atoning work of Christ is assumed throughout Luther's doctrine of justification and what shows this so plainly is that Luther says the same things about the atonement as he says about justification you know how some preachers do every week they'll get up and say the most important thing I can ever tell you or they'll say something like that it's preacherly overstatement well Eltos argues that Luther's not doing that but when Luther says it's the work of Christ that's the most import...

21:03 - 22:31 Read in full sermon

The point: Understand what it means to be simultaneously a righteous man and a sinner, and to deal with God on the basis of Christ's righteousness rather than your own excuses.

Luther's graphic statement, 'I am justified just as though I were a piece of material,' is quoted to illustrate the passive nature of righteousness received in justification.

because we have not merited it you see it and in the same vein as he talks about alien righteousness Luther talks about a passive righteousness a passive righteousness in other words we didn't have any actions or were not active in making somebody else made this righteousness we were passive it was simply given to us here's what he says thus says Luther I am justified just as though I were a piece of material there's graphic Luther I am justified just as though I were a piece of material and I suffer I do not do anything allow someone else to give his righteousness to me I'm not doing anything...

26:55 - 28:23 Read in full sermon

The point: Understand what it means to be simultaneously a righteous man and a sinner, and to deal with God on the basis of Christ's righteousness rather than your own excuses.

Luther's striking phrase, 'at one and the same time a righteous man and a sinner,' is presented as a classic statement emphasizing justification by an alien righteousness.

is that liberal theologians today say these two things are contradictory either we are justified on the basis of Christ's righteousness as legal you know or it is simply an act of God's sheer mercy God simply decides to justify us and modern theologians the ones that Elthaus is talking about see being justified by God's mercy as gracious and being justified by the imputation of Christ's righteousness through a blood atonement as legalism but you see what Elthaus is saying is that Luther didn't make that kind of distinction between God's mercy and Christ's righteousness God's mercy is exhibited...

29:51 - 31:19 Read in full sermon

The point: Understand what it means to be simultaneously a righteous man and a sinner, and to deal with God on the basis of Christ's righteousness rather than your own excuses.

Luther's profound statement, 'In myself outside of Christ I am a sinner, in Christ outside of myself I am not a sinner,' is quoted to highlight the paradoxical nature of justification.

time a righteous man and a sinner he is not a sinner before he was converted and a righteous man now he is at one and the same time as a Christian now as a Christian he is at one and the same time a righteous man and a sinner Luther uses this phrase to emphasize our justification by an alien righteousness here are some of his classic statements on the subject at one and the same time a righteous man and a sinner a sinner in fact but a righteous man through faith in the promise and through hope of its fulfillment and he goes on to say those who have been justified in Christ are not sinners and ...

31:19 - 32:47 Read in full sermon

In this part of the sermon: Justifying faith is personal appropriation, grasping Christ as freely offered in the Gospel, and is a divine gift from God. Its function is to hold Christ, like a ring holding a…

Eltos's summary of Luther on faith as 'personal appropriation' is quoted to explain that believing in Christ means recognizing and grasping God's love and accepting His gracious judgment.

of justification the instrument of justification and as you see from your outward outlines the instrument of justification is faith but now adequately to understand Luther's view of faith we have to comment upon and understand its nature for Luther its origin and its function first of all its nature faith for Martin Luther was above all things personal appropriation faith is personal appropriation Elthou's summary of Luther on this matter is very helpful and I simply want to quote it he says man receives justification only through faith that is by believing in Jesus Christ to believe in him is...

34:12 - 35:40 Read in full sermon

In this part of the sermon: Justifying faith is personal appropriation, grasping Christ as freely offered in the Gospel, and is a divine gift from God. Its function is to hold Christ, like a ring holding a…

The idea of faith as 'taking the risk' of living before God on no other basis than Christ's righteousness is used to describe the feeling for sinful men who are accustomed to relying on their own deeds.

of living before God on no other basis than that righteousness of Christ which God's mercy imputes to him now we might question that language risk, how is it a risk but you see that's the way it feels to sinful men they've always dealt with life on the basis of their own good deeds they've always thought of dealing with God on the basis of their own good deeds on the basis of their own excuses but now they've got to take a risk they've got to give up their excuses they've got to give up their good works they've got to give up their own righteousness they've got to throw it all away and they've...

35:40 - 36:36 Read in full sermon

The point: As Christians, remember that it is only when we actually take Christ, personally appropriating what He's done, that we are exercising justifying faith, especially in times of weakness or guilt.

The Shorter Catechism's phrase, 'embrace Christ as He is freely offered in the Gospel,' is used to further define justifying faith as a grasping and appropriating act.

Personal appropriation, you see. Justifying faith means that you grasp Christ. In the words of the Shorter Catechism, that you embrace Christ as He is freely offered in the Gospel. It is a grasping and appropriating faith, says Eltos.

37:26 - 37:46 Read in full sermon

The point: As Christians, remember that it is only when we actually take Christ, personally appropriating what He's done, that we are exercising justifying faith, especially in times of weakness or guilt.

The metaphor of 'eating the bread of life' is used to illustrate that saving faith requires actively receiving and personally appropriating Christ, not just observing Him from a distance.

Faith cannot stop short, if it is to be saving faith, of actually receiving Christ. As many as received Him, to them gave He the authority to become the children of God. Faith, if it is to be saving faith, cannot stop short of actually...

38:04 - 38:22 Read in full sermon

Driving home: God justifies a man by giving him faith. There's the wonderful conception of Luther. How does God justify a man? How does a man get justified? Well, God does it. He does it by giving the man faith so that Christ comes in…

Luther's statement that his treatise 'The Bondage of the Will' was one of the few good things he ever wrote is used to show his self-conscious adherence to Augustinian views of sin and grace.

Luther labored self-consciously in the tradition of the Augustinian view of irresistible grace. He said on occasion that his treatise on the bondage of the will directed against Erasmus in which he vindicated the doctrine of the total inability of men ever to break the bondage of sin over sin. He said on occasion that his treatise on the bondage of the will directed against Erasmus He said on occasion that that was one of the few good things he ever wrote.

40:10 - 40:36 Read in full sermon

Driving home: God justifies a man by giving him faith. There's the wonderful conception of Luther. How does God justify a man? How does a man get justified? Well, God does it. He does it by giving the man faith so that Christ comes in…

Eltos's summary of Luther's teaching that 'God justifies a man by giving him faith' is quoted to explain the divine origin of justifying faith.

You see, Luther held self-consciously to the Augustinian tradition and doctrine of sin and grace that we examined last night. And thus he viewed this all-important justifying faith as a gift of God. And I love the way Eltow summarizes Luther's teaching in this. He says of Luther, It is not...

40:39 - 41:03 Read in full sermon

Driving home: God justifies a man by giving him faith. There's the wonderful conception of Luther. How does God justify a man? How does a man get justified? Well, God does it. He does it by giving the man faith so that Christ comes in…

The analogy of a ring holding a jewel is used to explain the function of faith: faith is valuable not in itself, but because it holds Christ, who is the true treasure.

Luther is fond of the analogy of the ring and the jewel. Now, my wedding ring doesn't have any jewel on it, but most of you ladies do have a jewel, a diamond on your wedding ring, or at least your engagement ring. Eltos epitomizes Luther when he says, the believing heart holds fast to Christ just as the setting of a ring grips the jewel. You see, that's why faith is important.

42:37 - 43:08 Read in full sermon

Driving home: faith justifies because it takes hold of and possesses this treasure, the present Christ.

Luther's words, 'faith justifies because it takes hold of and possesses this treasure, the present Christ,' are quoted to clarify that faith's power comes from its object, not its inherent quality.

In faith. Wonderful thought. We have Christ in faith. Luther himself describes the value of faith by saying, hear the words of Luther, faith justifies because it takes hold of and possesses this treasure, the present Christ. See, faith doesn't justify because it's such a wonderful thing in itself. Faith doesn't justify because it's such a wonderful quality that God will take it away from you. Faith doesn't justify because it's such a wonderful quality that God will take that in substitution for a perfect life. No. If that's what you think, you've got it all wrong. Faith justifies because it ho...

43:38 - 44:45 Read in full sermon

Driving home: faith justifies because it takes hold of and possesses this treasure, the present Christ.

Luther's earlier description of faith as fulfilling the first commandment is mentioned to show his evolving understanding and his concern that faith not be seen as justifying by fulfilling the law.

And this is why we were saying it earlier, to say that we are justified by faith alone and that we are justified by Christ alone is for Luther to say the same thing, because the whole function of faith is to hold Christ. Now, because this was the justifying function of faith, Luther came to have doubts about the wisdom of describing faith as a work. Now, that's interesting because Luther himself had described it as a work. In his exposition of the Ten Commandments, in fact, he says that faith is the fulfillment of the first commandment. Thou shalt know all the gods before me. Luther says that ...

44:46 - 46:06 Read in full sermon

Driving home: we must therefore maintain that where there is no faith there also can be no good works and conversely he goes on to say that there is no faith where there are no good works

Luther's statement, 'The start of a new creature accomplishes this faith and the battle against the sin of the flesh,' is quoted to show that good works are the fruit of justifying faith because it begins a new creation.

in Luther's thought may be summarized in five statements. We may summarize what Luther said about faith and justification by faith and good works in five statements. Let me briefly give them to you. First, good works are the fruit, according to Luther, of justifying faith because it begins the new creation in us. When God gives us justifying faith, that's the beginning of the new creation. And good works are the fruit of justification by faith. That's the beginning of the fruit of justifying faith because in it, the new creation is begun. And Luther says this very plainly. I quote him now. The...

48:00 - 49:08 Read in full sermon

Driving home: we must therefore maintain that where there is no faith there also can be no good works and conversely he goes on to say that there is no faith where there are no good works

Luther's graphic description of Christ filling the 'empty law' both outside of us (by fulfilling it) and in us (by the Holy Spirit) is quoted to illustrate the dual aspect of Christ's work in justification and sanctification.

there's this law, but we haven't done anything to fulfill it. It's still empty as unconverted men. And Luther says our empty law is ended by Christ, who fills the vacuum first by being outside of us because he himself fulfills the law for us. Then he also fills it with the Holy Spirit. And then he also fills it with the Holy Spirit. And then he also fills it with the Holy Spirit. And then he also fills it with the Holy Spirit. And then he also fills it with the Holy Spirit who begins this new and eternal obedience within. See Luther making the distinction. Christ fulfills the law for us outsid...

49:08 - 50:12 Read in full sermon

Driving home: we must therefore maintain that where there is no faith there also can be no good works and conversely he goes on to say that there is no faith where there are no good works

Luther's statement, 'works are a certain sign like a seal on a letter which make me certain that my faith is genuine,' is quoted to demonstrate that good works are a partial basis of assurance.

the entire christian life consists in both and luther goes on to say in another place true faith is not idle we can therefore ascertain and recognize those who have true faith from the effect or what follows and he says again accordingly if good works do not follow it is certain that this faith in christ does not dwell in our heart but dead faith a fourth thing that luther asserts about faith and good works good works are therefore a partial basis of assurance they are a partial basis of assurance again i quote luther works are a certain sign like a seal on a letter which make me certain that ...

52:49 - 54:09 Read in full sermon

Driving home: we must therefore maintain that where there is no faith there also can be no good works and conversely he goes on to say that there is no faith where there are no good works

Eltos's explanation that works provide 'a posteriori certainty' of salvation as fruits of faith, without meriting it, is quoted to clarify how good works do not contradict justification by faith alone.

good works do not contradict luther's document justification by faith alone and christ alone good works are necessary for us but not as the ground of our justification or salvation and again i want to let mister l pulse explain he says the christian should not take these things into consideration in the sense that he is not to depend on his works as the basis of his salvation and justice so that he can see the truth of this baby's life holster of his salvation and should not bring them before God as achievements. He should take them into consideration as giving him a certain sign of true faith...

54:11 - 55:13 Read in full sermon

The point: Rejoice in the truth of Luther's doctrine of justification, particularly the paradox of being a sinner in oneself but righteous in Christ.

The analogy of the disciples on the road to Emmaus, whose hearts burned within them, is used to describe the joy and spiritual warmth a true Christian feels when reviewing Luther's doctrine of justification.

Well, speaking for myself, I must testify that every time I review the great elements of Luther's doctrine, my heart burns within me like those disciples with Christ on the road to Emmaus. How, brethren, how can we not rejoice? How can a true Christian...

56:54 - 57:16 Read in full sermon

The point: Acknowledge and appreciate the great debt owed to Martin Luther for his clear articulation and defense of justification by faith alone, which is enshrined in our confessions of faith.

Chapter 11, paragraph 2 of the Westminster Confession of Faith is quoted to show how Luther's doctrine of justification, particularly the nature of faith and its accompanying graces, is enshrined in Reformed confessions.

contradictory either. And we must not give one inch to calling what Martin Luther taught as justification by faith alone and what the Bible teaches as justification by faith alone, but not by a faith which is alone. We must not give one inch to those who call that legalism. It is of the essence of the gospel as well. But finally then, do we not as particular Baptists owe under God then a great debt to the clarity and poignancy with which Luther articulated and defended the doctrine of justification by faith alone? Well, my brethren, we emphatically do. But because when the Westminster Confessi...

60:05 - 61:14 Read in full sermon