Lutherna View of Church and State

LESSON TEN

2006-2007

JUSTIFICATION

I. The term “Sola” (p. 540)

A. All antiquity used expression, “We are justified by faith alone.”

1. Adversaries argued “Sola” not used in Scripture.

2. But, substance is beyond valid dispute.

B. Reformation fought hard over use of term.

1. Not “correcting” words of Scripture.

2. Making every effort to set forth as clearly as possible the meaning of Scripture in language familiar to people.

3. Sola (alone) and tantum (only): most convenient way to express in brief, easy and meaningful way.

4. Scripture uses many and varied “exclusive words”.

5. Papist fought against “Sola” in many ways, e.g.:

a. Ancient fathers used it only to differentiate the Christian faith as opposed to faith of heretics, pagans, etc.

b. Concerning the works preceding faith and regeneration only.

c. Used only where disputing about justification in the “first conversion” of unbelievers, but it is different concerning how believers are justified before God.

d. Used only in opposition to ceremonial law.

6. Papists’ arguments concerning ancient fathers false.

7. Fathers were fighting two errors:

a. Understanding the exclusion as if without repentance and contrition, while persevering in iniquities, a dead faith which is not working through love, i.e. an intellectual persuasion of one’s immunity to punishment, suffices for salvation.

b. Understanding faith as only knowledge and external profession of dogmas of the church, e.g. many ungodly and hypocritical people.

II. The testimonies of Scripture (p. 545)

A. How the testimonies are to be gathered and applied in article of justification.

1. “Road” to justification prepared by use of Law.

a. Doctrine of sin, wrath, and curse of God.

b. From here, Holy Spirit begins His work of bringing the doctrine of justification.

c. “The preparation for grace” must be preserved in teaching justification so that all might be moved by Holy Spirit not to despise, neglect, hate or attack the righteousness of the Gospel.

d. Scripture shows; through Paul: (p. 547)

(1) Re: original sin, there is no difference between Jews and Gentiles [Gal 2:15; Eph 2:3]

(2) Re: actual sin, he condemns both groups [Ro 1:28; Eph 2:17ff; Eph 2:3; Tit 3:3]

(3) Among regenerate, certain Gentiles governed their morals with honorable discipline and certain Jews were zealous for the Law, but both groups were outside of Christ, under sin and the curse. [Ro 2:14,17,18; Ro 9:31; 10:2,3; Gal 3:10]

(4) Also in the case of the regenerate in this life, the righteousness of faith is necessary [Ro 7:18; 4:5; Ps 32:1,2]

(5) He not only condemns sin in a general way, but contends against infraction of each individual precept. [Ro 3:1-20; Ro 7:21-23]

(6) He sets up an “anatomy” of entire man, scrutinizing every hidden part, to show that everything is imprisoned under sin. [Eph 2:3 (again); 4:17-19; Ro 7:23 (again); 3:13ff again]

(7) He sets up a kind of judicial proceeding against unreconciled sinners before the tribunal of God, where sinner is convicted and condemned. [Ro 3:9, 19; Gal 3:22; Eph 2:3 (again); Ro 2:8,9; 6:23; 5:18]

2. The praise for our acceptance before God unto eternal life belongs solely and only to the righteousness of faith. [Ro 3:27; Jer 9:24; Eph 2:3; Ro 1:18; 8:3; Col 2:23]

3. When way thus prepared, then we must bring in the doctrine of justification itself. (p. 548)

a. God justifies and saves believers freely

(1) by His free kindness alone; [Tit 3:4,5]

(2) by His mercy; [Eph 2:4,5; 1Pe 1:3]

(3) by the good pleasure of His will [Eph 1:9]

(4) by His love or charity [1Jn 4:9,10; Ro 5:8; Eph 2:4; Tit 3:4]

b. There is nothing in us which God sees on account of which He justifies us. [Is 43:25,26; Eze 36:25-32]

c. Because the works of the Trinity toward objects outside Itself are indivisible, we can gather specific testimonies regarding the individual Persons.

(1) Re: the Father [1Jn 3:1]

(2) Re: the Son [Gal 2:20; Eph 5:25; 2Co 8:9]

(3) Re: the Holy Spirit [1Pe 1:2; Ro 5:5; 1Co 6:11]

d. Because the will of God is the first cause, we must not seek any other cause prior to or beyond the grace of God. [Eph 1:4-12; 2:5]

4. There is a second efficient or working cause for our justification, namely Christ in and with His whole work as Mediator (p. 550).

a. Three especially important points re: the work of the Mediator as the cause of our justification.

(1) The merit which God the Father regards and on account of which He justifies believers freely through His grace. [Ro 4:25; 1Co 15:3; Ro 5:6; 1Pe 2:21]

(a) Christ alone had made satisfaction for our sins, for guilt, and for punishment, so that there is nothing remaining for us to suffer or make satisfaction for in expiating our sins.

(i) His passion and being made a curse for us are substituted for our punishment.

(ii) His obedience is substituted for our guilt.

(b) The work of the Mediator is considered as a merit in our justification.

(2) Christ is Mediator and Savior not only from the standpoint of merit, but also from the standpoint of efficacy; i.e. He also effected them and still effects those things in which our justification and salvation consists. [Ge 3:15; Ro 8:34; 1Jn 2:1]

(3) The obedience or satisfaction of Christ is the very thing that is imputed to us for righteousness, or, it is our righteousness before God unto life everlasting. [Is 45:24; 1Co 1:30; 2Co 5:21]

b. There is a twofold efficient or working cause for our justification.

(1) The grace of God, which is the common work of the three Persons.

(2) The merit of Christ, which is the peculiar property of the Mediator.

5. It is absolutely necessary that there be an application of these causes to the person who is to be justified. (The two-fold “instrumental cause”) (p. 552).

a. Teaching, revealing, offering and demonstrating the benefits of justification (the voice of the Gospel and the use of the sacraments.)

b. Laying hold in these blessings, by which we apply to ourselves these good things offered in the Gospel, so that we are made participants or sharers in them.

6. Serious controversy with papists re: the formal cause of righteousness, i.e. what constitutes our righteousness before God unto eternal life (p. 553).

a. Papists argued the introduction of a new quality into the believer-two faults:

(1) Justification by faith does not pertain to a quality but to a relationship.

(2) Our obedience is neither pure nor perfect.

b. We have two points:

(1) Justification is a matter of relationship.

(2) Imputed righteousness is not something inhering in us, but is firmly rooted in the obedience of Christ alone.

c. Relationship has:

(1) A foundation - the Mediator in His entire working.

(2) An application - the grace and mercy of God which imputes.

(3) A purpose or goal - the acceptance of the believer, the absolution of his sins, his delivery from the devil, death and sin.

7. The goal or final cause and the effects of our justification [1Pe 1:9; Ps 126:6 (sic; Ps 26:6?); Mt 11:29; Ro 6:22; 5:1; 8:30] (p. 555).

a. Should serve as a warning so that doctrine not misused to excuse licentiousness [Jude 4]

b. We should have no doubt re: the effects, i.e. salvation and eternal life.

c. That believers might know how to perform good works.

d. We are told to judge by the fruits.

e. Distinction between causes and effects shows that sanctification or renewal is to be distinguished from justification (not a cause or essential part of justification because it is an effect or result).

f. When faced with doubts, faith ought to be assured of acceptance before God unless want to make God a liar. [Tit 1:2]

8. Finally lest speculation about predestination disturb the doctrine of justification, must note universal statements (p. 557).

a. Son gave His life for all [1Ti 2:6; 1Jn 2:2]

b. Father wills that no one should perish [2Pe 3:9; 1Ti 2:4]

c. Holy Spirit universally announces repentance and remission of sins to all [Ro 11:32].

CONCLUSION OF LESSONS

LDH