On October 31, 1517, a German monk, named Martin Luther, posted a document for academic debate on what was effectively the local bulletin board, the castle-church door. Luther probably wanted a discussion and debate with other professors and theologians over a matter of theological concern.
Luther was only 33 years old at the time, but he was a Roman Catholic priest, a Doctor of Theology, and a professor at the university in Wittenberg. He saw himself, in that moment, as a faithful servant of the Church of Rome. But Luther had heard about a Dominican friar named Johann Tetzel, who was selling indulgences to people all over the Roman empire.
Indulgences, which are still part of Roman Catholic teaching and practice today,  are official letters from the Roman Church which absolve a person of some or all of their sin based a faith-infused act of some kind. Tetzel’s indulgences, authorized by the Roman Pope, were effectively absolution for sins for a financial donation. Tetzel’s jingle was, “When a coin in the coffer rings, a soul from purgatory springs.”
In 1517, Luther knew more theology than many, and he believed that indulgences were antithetical to any biblical understanding of repentance or forgiveness. So, Luther wrote 95 statements of dispute against indulgences – the document we know today as “Luther’s 95 Theses.”
Some of his students translated Luther’s original document from Latin to German, and they also used the newly invented printing press to make lots of copies. Before Luther knew it, he had become the spearhead and voice of many discontents with Rome. In response, Luther also became the target of Rome’s fury, and he was the kind of man who usually added fuel to the fire.
On April 17, 1521 (not quite 4 years after he had nailed the 95 theses to the church door and probably about 2 years after he had trusted in Christ alone as Savior), Luther was standing in a room with the Roman Emperor – Charles V – and several high representatives of the Roman Catholic Church. Copies of Luther’s books and tracts were piled on a desk in front of him and the full authority of the church and of the state was bearing down on him. The one question Rome asked was, “Will you recant (or retract and apologize)?”
Luther was forced to make a brief response. So, he said,
“I am bound by the Scriptures… and my conscience is captive to the Word of God. I cannot and I will not retract anything, since it is neither safe nor right to go against conscience. I cannot do otherwise, here I stand, may God help me, Amen.”
Everyone, including Luther, expected that he would be burned at the stake. But in God’s providence, Luther was spared a martyr’s death. He lived another 3 decades, in which he translated the Bible from the original Greek and Hebrew to German, he wrote many more books and tracts, and he pastored and taught with a keen focus on the cross and the justifying work of Jesus Christ.
In one sense, Luther was a giant among the reformers. His voice echoed throughout the western world, and it continues to do so today. My own church still sings songs Luther wrote, and I still quote him in my sermons and teaching. But, in another sense, Luther was just one reformer among many.
Zwingli and Bullinger were notable reformers in Switzerland, and, in England, Hugh Latimer and Nicholas Ridley both lived and died for their Protestantism. These two, Latimer and Ridley, were burned at the stake together in Oxford, England on October 15, 1555. As the wood was being stacked around their legs, Latimer (now famously) said, “Be of good comfort, Mr. Ridley, and play the man! We shall this day light such a candle by God’s grace, in England, as I trust never shall be put out.” And so, they did. The flame consumed them, but the gospel-fire spread wildly.
John Calvin was a French reformer who spent most of his time writing and preaching in Geneva. Calvin was nearly the opposite of Luther, a studious introvert and not the bombastic life-of-the-party. Calvin spent most of his life suffering from some chronic illness or another, but Calvin also had a precise mind and a profound ability to speak and write with clarity.
Every Christian is indebted to Calvin for his incredible work of systematic theology, a multi-volume set we know today as “Calvin’s Institutes.” He first published the text in 1536 as a “Basic instruction in the Christian Religion.” It was 6 chapters and about 200 pages long by today’s formatting. Calvin published the final version of that work in 1559, which has 80 chapters and about 1,600 pages, but Calvin still called it a “Basic instruction…”
Calvin’s preaching, which is available today in manuscript form, and his commentaries are both quality sources of deep intellectual study as well as practical/pastoral instruction. And, I believe, the Christian who throws Calvin out because of a distorted view of some truncated version of Calvin’s doctrine will inevitably suffer loss for it.
Each of these reformers, and many others like them, protested the common teaching and practice of the 16th century Roman Catholic Church. But what was it exactly that they were protesting? And should Protestants still protest today?
On the one hand, Protestants and Roman Catholics, both then and now, have a great deal in common. We believe the same things about God as trinity, about Jesus as both God and man, and about the value of human life, which is grounded in the fact that all humans were-and-are created in the image of God.
But, on the other hand, Evangelical Protestants (including Baptists, Presbyterians, Methodists, Anglicans, and even non-denominationalists) have been and continue to be at odds with Rome on some very important issues. During the time of the Protestant Reformation, we can see at least two major disagreements, which still remain today:
One, on the doctrine of justification… “How are guilty sinners justified before God?” And two, on the place of ultimate authority… “Who has the authority to answer this question, or any other on faith and practice, definitively?”
In this essay, I will (like a good Protestant) argue from the position that the Bible is our highest authority. But the authority of Scripture is not my main focus here, so I will just have to assume that point for now. For the interested reader, I’ve written on that subject elsewhere.
Primarily, I’ll focus here on the question of how sinners can be justified. And I’ll argue that justification is by faith alone in Jesus Christ. I will make my case from the Bible and then I’ll urge us to believe this gospel, as opposed to any other, by clarifying the biblical position in contrast to others – both old and new.
If you’re reading this essay with your Bible beside you, then turn now to Romans 3, and let’s try to understand the biblical answer to our desperate question: “How are guilty sinners justified before a holy God?”
God justifies sinners through the work of Jesus Christ, and unjustified sinners should expect God’s justice; therefore, let us receive God’s righteousness by faith.
1. GOD JUSTIFIES SINNERS THROUGH THE WORK OF JESUS CHRIST
Romans 3:9-28 is a small portion of an entire letter written by the Apostle Paul to the Christians in Rome during the first century. Though the “Roman Catholic Church” would grow to mean something far different in time, the “church in Rome” then was simply the united body of Christian believers who lived in Rome.
Paul’s letter to these Christians was and is a masterful treatise on the gospel. As a matter of fact, this letter was one of the books of the Bible which Martin Luther taught through at the seminary in Wittenberg. But he didn’t always enjoy the book of Romans as a marvelous display of God’s grace and love.
Luther initially had some trouble with chapter 1, verse 17, which says, “In it [that is, in the gospel] the righteousness [or justice] of God is revealed…” Luther said of this verse,
“I greatly longed to understand Paul’s Epistle [or letter] to the Romans and nothing stood in the way but that one expression, ‘the justice [or righteousness] of God,’ because I took it to mean that justice whereby God is just and deals justly in punishing [sinners]… My situation was that, although an impeccable monk, I stood before God as a sinner troubled in conscience, and I had no confidence that my [good work] would [satisfy] him. Therefore I did not love a just and angry God, but rather hated and murmured against him.”
Luther understood that sinners are guilty before God, and Luther knew God’s righteousness demands justice. And that’s where the gospel message begins for all of us… with bad news, and not good.
In Paul’s letter to the Roman Christians, he had begun his description of the gospel by talking about the unrighteous foolishness of all sinners, who naturally reject God’s truth and choose lies and sin instead (Romans 1:18-32). The Jewish Christians might have been tempted to think that they were better off than everyone else, since they had received God’s special revelation of His law… or, as Paul calls it in chapter 3, verse 2, “the oracles of God.”
Remember, up until that point in human history, God had only revealed His law to one people-group – the descendants of Abraham. But that revelation was not sufficient to solve the problem of sin for anyone – Jew or Gentile. And that’s where I’ll pick it up in chapter 3, verse 9.
Paul asked, “What then? Are we Jews any better off?” And his answer was, “No, not at all. For we have already charged that all, both Jews and Greeks, are under sin…” The Scripture says, everyone is “under” sin… both those who know God’s law and those who haven’t received any special revelation of it. But, what does it mean to be “under” sin?
Well, verses 10-18 describe it for us. Drawing from multiple Old Testament passages, Paul lays out a diagnosis of natural humanity – that is fallen, unregenerate, and unbelieving humanity.
Romans 3:10-18 says, “10 as it is written: ‘None is righteous, no, not one; 11 no one understands; no one seeks for God. 12 All have turned aside; together they have become worthless; no one does good, noteven one.’ 13 ‘Their throat is an open grave; they use their tongues to deceive.’ ‘The venom of asps is under their lips.’ 14 ‘Their mouth is full of curses and bitterness.’ 15 ‘Their feet are swift to shed blood; 16 in their paths are ruin and misery, 17 and the way of peace they have not known.’ 18 ‘There is no fear of God before their eyes.’”
This is terrible news! The Bible tells us clearly that no human being is naturally “righteous” (v10), no one “seeks for God” (v11), no one “does good” (v12), and no one has any “fear of God” (v18). Friend, this is a diagnosis of you and me. Neither of us naturally seeks for God; neither of us naturally does what is right; and neither of us naturally has any genuine fear or reverence for God.
Why in the world, then, should God be favorable toward us?!
The short and honest answer is, He should not be!
But it gets worse. Even the benefit of God’s law is no help to sinners like us. Look at verse 19 and following. The Bible says, “19 Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. 20 For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin” (Romans 3:19–20).
What does the Bible say God’s law does to us when it shows up in our lives? It “stops” our “mouths” and it shows us our “accountability” or “liability” or “guilt” before God. The law is no help to us, not because the law is bad, but because we are.
Do you feel the weight of what Luther was wrestling with when he thought the gospel revealed only “the justice” or the “wrath” of God? What does God’s “righteousness” or “justice” mean for sinners like us?
If God’s gospel only reveals the justice by which God judges sinners, then the gospel mocks us in our despair and misery by giving us wretched news. It only condemns us more profoundly.
But Luther kept on reading and he kept on thinking this through. He said,
“Night and day I pondered until I saw the connection between the justice of God and the statement that ‘the just shall live by faith’ (Romans 1:17). Then I grasped that the justice of God is thatrighteousness by which… through grace and sheer mercy… God justifies us through faith. Thereupon I felt myself to be reborn and to have gone through open doors into paradise…”
What did Luther understand that brought such a change? I think he understood the heart of the gospel, which we find in Romans 3, verses 21-26. The Bible says, “21 But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— 22 the righteousness of God through faith in Jesus Christ for all who believe.”
Friend, we see here the beginning of the good news. There is a sense in which God gives righteousness, through Jesus Christ, to those who believe. But how can this be? How can God, who is righteous and just, grant or give righteousness to dirty rotten sinners like us?
Look at the end of verse 22. It says, “For there is no distinction: 23 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by faith.”
Friend, here we come right to the blazing core of the Christian gospel. The question we’re after is: “How are guilty sinners justified before a holy God?” Or, to put it the other way around, “How can God’s justice against sinners be satisfied without punishing sinners?”
The answer we see in Romans 3:22-25 is that God satisfied His own wrath by “putting forward” His own Son (Jesus Christ) as a “propitiation” …or as J. I. Packer put it, Jesus was put forward as a “wrath-quencher.”
I don’t think it’s important that you be able to pronounce the word (propitiation), but your soul depends on you being able to understand the meaning of it. Propitiation is the act of appeasing or satisfying someone. In this case, the furious party is God, and the object of His wrath is the sinner (disobedient people like us). And the propitiating act was the work of Christ upon the cross.
We know Jesus offered propitiation at the cross because it was “by his blood” (v25). And we know that it was this substitutionary sacrifice that brought about “justification” because“justification” is what this whole passage is about. Those sinners who are condemned by their sin in verse 23 are “justified” by God’s grace “through” Christ’s “propitiatory” death in verses 24-25. And verse 26 continues the same thought. “It,” i.e. the propitiating work of Christ, “was to show his [God’s] righteousness at the present time, so that he [God] might be just and the justifier of the one who has faith in Jesus.”
Only in the wrath-quenching death of Jesus, who died as a substitute for all those who repent (turn from sin) and believe (trust in Him), can God be both the just God who judges sin and the justifying God who saves or justifies sinners.
Only in the person and work of Jesus Christ is God’s righteousness displayed, both in the punishment of some sinners and in the reward of righteousness, which God gives to other sinners through Jesus Christ.
But is this reward of righteousness something that any sinner earns or deserves? NO! It is a “gift” that comes to sinners by or because of God’s “grace” (v24). And, now, Paul’s question in verse 27 is appropriate: “Then what becomes of our boasting?” And what does he say? “It is excluded. For we hold that one is justified by faith apart from works of the law”
You bet it’s excluded! What boasting can you do if all you contribute to your justification before God is your sin?! How can you boast if all you’ve done is passively put your faith in God’s gracious gift?!
God accomplished it all! God effectively, actually, and irrevocably saves sinners!
God alone and sovereignly makes sinners righteous. He justifies them through the death of His own Son, Jesus Christ, who was put forward by the Father as a “propitiation” at the cross. This is why our hearts may rejoice as we sing:
How deep the Father’s love for us… How vast beyond all measure…
That He should give His only Son… To make a wretch His treasure,
Why should I gain from His reward… I cannot give an answer…
But this I know with all my heart… His wounds have paid my ransom.
But what does this doctrine of justification by faith or trust in what God has done in Jesus mean for those sinners who do not trust in or have faith in Jesus?
2. UNJUSTIFIED SINNERS SHOULD EXPECT GOD’S JUSTICE
This will be a relatively short point, but it’s one worth making. And it will probably be the second-most offensive point I’ll make in this essay.
If you look to verses 25-26 of our passage, you’ll read an interesting couple of lines. The Scripture says, “This [and This is referring to Christ’s propitiating work on the cross] was to show God’s righteousness, because in his divine forbearance he had passed over former sins. 26 It [i.e. Jesus’ propitiation, His sacrificial death] was to show his [God’s] righteousness at the present time…”
Friend, the Bible never asks, “How could a loving God send someone to hell?” The Bible, unlike self-centered rebels like us, is far more interested in God’s glory than it is in man’s comfort or in our foolish presumptions about fairness.
In verses 25 and 26, the Bible is telling us that God’s own righteousness might have been in question if He hadn’t displayed His wrath in the work of Jesus Christ. The underlying question here is: If God is a perfect judge who always delivers impartial justice, then where is it?! Sinners seem to be walking around freely right now, and God has even promised to let some sinners escape His justice!
Ah, the Bible says, God hasn’t let His waves of justice roll just yet, but there is no question that God will pour out His wrath on all sinners everywhere. We know this because we can see God’s commitment to justice in the cross of Jesus Christ. Do you think God will spare any of us if He did not spare His own Son?
Friend, do not presume upon the riches of God’s kindness and patience!
Don’t you know that God’s kindness is meant to lead you to repentance?
You should turn away from your sin and cling tightly to Jesus. You should plead with God to blot out your transgressions with the blood of His own Son, so that you may be spared from God’s unrelenting wrath, which is surely coming.
God will show no pity in the day of judgment. Look what He has done to His beloved Son in order to save those sinners who are recipients of His grace!
The Bible says that if you do not repent and cling to Jesus then you are “storing up wrath for yourself” which will be poured out “on the day of wrath when God’s righteous judgment will be revealed” (Romans 2:5).
Unbelieving and unrepentant sinners should expect nothing but God’s justice.
3. GOD’S RIGHTEOUSNESS IS RECEIVED BY FAITH ALONE
With this point, which will probably be the most offensive one to some readers, I’m going to contrast the biblical gospel with other versions of the gospel, which are not really any gospel at all. My purpose here is not to be divisive or mean just for the sake of meanness. But, rather, my purpose is to hold up the true gospel, right next to some other ideas that try to pass themselves off as the gospel, so that we will know better how to tell the difference.
Remember our primary question. We’re asking, “How are guilty sinners justified before a holy God?” I’ve answered this question already by pointing us to Romans 3, and by arguing from the Bible that God makes sinners righteous. He justifies them through the death of His Son, Jesus Christ, who was put forward by the Father as a “propitiation” at the cross.
But how does any sinner receive this gracious gift of righteousness? In real time and in the experience of our real lives, how do we move from being an object of God’s wrath to being an object of His grace and mercy?
Well, from God’s perspective, the matter is already settled. From before the foundation of the world, He has loved and chosen a people for His name’s sake. And the Father sent the Son into the world in order to die as the substitute for those He came to save (or to justify). And God’s Spirit perfectly applies the work of Christ to all those the Father has loved and chosen.
Praise God for such a marvelous salvation! He has decided it. He has planned it. And He will complete it perfectly… all the way through to the end!
But, from our perspective, the matter is still unfolding. We don’t come into this world knowing and believing the gospel of Christ. We are not naturally loving and serving our good King. Rather, we begin as guilty and rebellious sinners.
How, then, do sinners like us trade our unrighteousness for the righteousness of God in Christ? Or, to put it another way, what must we do to be saved (or justified) before God?
It will probably be helpful if I add a little clarifying note with regard to the precise language I’m using when I say “justified.” The Bible speaks of “salvation” as something that has happened, something that is happening, and something that will happen.
The Christian has been saved, is being saved, and will be saved. But this is a way of using the same word to mean slightly different things.
What we really mean when we speak this way is: The Christian has been regenerated, justified, and adopted into the family of God. The Christian is being sanctified, renewed, and spiritually matured. And the Christian will be glorified, resurrected, and made perfect in Jesus Christ.
So, to speak of “justification” is to refer to a precise aspect of the overall work and experience of Christian salvation. But justification is a critical piece of the puzzle. In fact, Martin Luther said,
“The article of justification is the master and prince, the lord, the ruler, and the judge over all kinds of doctrines; it preserves and governs all church doctrine and raises up our conscience before God. Without this article the world is utter death and darkness.”
Indeed, to get justification wrong is to lose the gospel altogether. To get justification wrong is to lose salvation and to lose even the whole Christian church. So, let’s dig just a little deeper into justification here.
In the 16th century, and still today, the Roman Catholic Church taught and teaches that a sinner actively participates in his or her justification by (at minimum) observing the sacraments of the Church, of which baptism is primary. In other words, justification is not only an act of God, but it is also an activity in which the sinner plays an “instrumental” role, namely the sinner contributes to the “process” of his or her justification by performing religious duties.
In fact, Rome has formally condemned anyone who teaches or believes the view that justification is something only God does through Christ, which is to be received only by simple faith. Simply put, Rome has officially declared eternal damnation on anyone who teaches or believes the doctrine of justification as I have explained it above.
But Rome is not the only church to teach a gospel of justification by faith plus religious obedience. Historically consistent Churches of Christ teach the same. For example, Graceton Church of Christ (located near me) affirms that baptism is “an act which is essential to salvation.” Very much like official Roman Catholicism, Churches of Christ seem to mix together faith in the Lord Jesus with other religious activities which Christians are commanded to do as a result of their faith in Jesus.
But the Bible doesn’t teach justification by faith plus anything!
The Bible teaches us that God justifies by His grace through the work of Jesus Christ. Justification is not something we do. It’s not something we can do! We don’t contribute to our justification in any way. We are passive recipients of God’s gracious and effective work, which provides perfect righteousness for us.
This is marvelous good news for sinners like us, because it means that we have a truly effective savior. Jesus didn’t just make salvation possible for sinners like us; He truly and actually died in our place. And in so doing, He quenched God’s wrath against us and made us righteous in God’s sight. We must simply believe or trust that this is true.
At 3:00 AM on February 18, 1546, Martin Luther was dying, and his friend asked him, “Reverend father, will you die steadfast in Christ and the doctrines you have preached?” Luther simply responded, “Yes.”
May God help us too, to have no guilt in life and no fear in death. May God help us all to stand in the love, in the sacrifice, and in the power of Jesus Christ.
Luther, Martin. The Large Catechism. Translated by F. Bente and W.H.T. Dan. Published in: Triglot Concordia: The Symbolical Books of the Ev. Lutheran Church. St. Louis: Concordia Publishing House, 1921. http://www.projectwittenberg.org/pub/resources/text/wittenberg/wittenberg-boc.html
Packer, J. I., and Dever, Mark. In My Place Condemned He Stood. Crossway, 2007.
Rafferty, Oliver. P. Catholic Views of Justification. In P. R. Eddy, J. K. Beilby, & S. E. Enderlein (Eds.),Justification: Five Views. Downers Grove, IL: IVP Academic, 2011.
Ratzinger, Joseph Cardinal. Catechism of the Catholic Church. Crown Publishing Group, First Image Books edition, 1995.
Sproul, R. C. Faith Alone: The Evangelical Doctrine of Justification. Baker Books, 1995.
Waterworth, J. Ed. and trans. The Council of Trent. The canons and decrees of the sacred and oecumenical Council of Trent. London: Dolman, 1848. Scanned by Hanover College students in 1995.
 See the official Vatican authorization of indulgences as recently as March 20 of 2020. https://www.americamagazine.org/faith/2020/03/20/pope-francis-authorizes-plenary-indulgences-and-general-absolution-coronavirus
 See Luther’s 95 theses: https://marcminter.com/2017/03/30/martin-luthers-95-theses/
 See this article on Luther’s conversion: https://www.ligonier.org/blog/story-martin-luthers-conversion/
 Quote from: Reeves, Michael. The Unquenchable Flame: Discovering the Heart of the Reformation (p. 15). B&H Publishing Group. Kindle Edition
 Here’s a popular level article I wrote on the subject: https://marcminter.com/2017/05/10/christians-dont-need-the-bible/ and here’s a more academic article on the same: https://marcminter.com/2018/11/01/sufficiency-of-scripture/
 Sproul, 56-57.
 Sproul, 57.
 Packer, 23.
 See all of this laid out in Ephesians 1:3-14; Romans 8:27-39; 2 Timothy 1:8-12; and elsewhere.
 Sproul, 67.
 Rafferty, 280. See also chapter 7 of the sixth session of the Council of Trent, which says, “Of this Justification the causes are these: the final cause indeed is the glory of God and of Jesus Christ, and life everlasting; while the efficient cause is a merciful God who washes and sanctifies gratuitously, signing, and anointing with the holy Spirit of promise, who is the pledge of our inheritance; but the meritorious cause is His most beloved only- begotten, our Lord Jesus Christ, who, when we were enemies, for the exceeding charity wherewith he loved us, merited Justification for us by His most holy Passion on the wood of the cross, and made satisfaction for us unto God the Father; the instrumental cause is the sacrament of baptism, which is the sacrament of faith, without which (faith) no man was ever justified; lastly, the alone formal cause is the justice of God, not that whereby He Himself is just, but that whereby He maketh us just…”
 Rafferty, 278-280.
 See Waterworth, session 6, especially canons 9, 12, 24, and 30.
 See full content at http://www.churches-of-christ.net/tracts/job041u.htm
2 thoughts on “Celebrating the Protestant Reformation by Highlighting the Doctrine of Justification”
Thanks! And thanks for reading!