Reformation, 2023

Rev. Thomas Van Hemert

Romans 3:19-28

The Festival of the Reformation (Observed)

October 29, 2023

In the name of the Father and of the +Son and of the Holy Spirit.

Today we commemorate the Reformation. Even though the actual date of this festival is October 31st, it’s somewhat of a tradition in the LCMS to transfer the Festival of the Reformation to the nearest Sunday. There are many Bible passages that we could use to summarize the central teaching of the Reformation. But in my opinion, the selection of Romans 3 as the Epistle reading for today is absolutely brilliant. We already heard it read once, but because it so perfectly summarizes the main tenant of the Reformation, I want to read it again.

St. Paul says to the Christians in Rome:

“Brethren: We know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God. Therefore, by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin. But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference; for all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus. Where is boasting then? It is excluded. By what law? Of works? No, but by the law of faith. Therefore, we conclude that a man is justified by faith apart from the deeds of the law.” (Romans 3:19-28)

St. Paul speaks plainly: By the deeds of the Law, no flesh will be justified in [God’s] sight. This is because the Law shows us our sin, thus, it also shows us our need for a Savior. This is the Law’s chief function. No human being, apart from Jesus Christ, God and man, God in the flesh, can keep the Law. The main function of the Law is to show us our sin. This is what St. Paul means when he writes in Romans, “By the Law is the knowledge of sin.”

St. Paul then shows us the consequence of sin: since all of mankind has sinned, all fall short of the glory of God. But he doesn’t end there. He does not leave us without hope. He joyfully confesses that the righteousness of God has been revealed apart from the Law. The righteousness of God has been manifested in Christ, whom God set forth as a propitiation, that is, Jesus has become an atonement, a sacrifice, which quenches God’s burning wrath against all who have sinned and fall short of the glory of God. As a result of this, says Paul, we are justified freely by this very grace, through the redemption that we have in Christ Jesus.

Then at the end of this passage from Romans 3, which, in my mind, is really the climax of the entire Epistle reading for today, Paul confesses, “Therefore, we conclude that a man is justified by faith apart from the deeds of the Law.” Faith is the gift we receive from the Holy Spirit in Holy Baptism and it is by faith alone that we are justified. Faith takes hold of and receives what Jesus has accomplished on the cross for us. This is where we get the term, Sola Fide, which is the Latin phrase meaning, “by faith alone.” By faith alone sinners are justified, apart from works of the Law.

The idea that there is a sliver of goodness in man, apart from Christ, or that man can offer up something or cooperate in his salvation or that he can add something to his justification is the very thing that the Lutheran Reformers fought and taught against, and warned against. Man is justified, not by works of the Law in any way. We are justified only by faith.

Now when we talk about the distinction between the Lutheran doctrine of Justification and the Roman Catholic doctrine of Justification, we sometimes like to caricaturize the Roman teaching by saying stuff like “The Roman Church teaches that we’re justified by works only.” Fortunately, that’s actually not true. The Roman Catholic Church does not teach that we are justified only by works or that we we’re justified solely by works. They do not teach that we’re justified by works alone. Even the Lutheran Reformers knew this and confessed this. Generally, when we as Lutherans talk about the Doctrine of Justification, we like to turn to Article IV in the Augsburg Confession, “the article on which the Church stands or falls,” where we confess, “Our churches teach that people cannot be justified before God by their own strength, merits, or works. People are freely justified for Christ’s sake, through faith, when they believe that they are received into favor and that their sins are forgiven for Christ’s sake. By His death, Christ made satisfaction for our sins. God counts this faith for righteousness in His sight.” (AC, IV)

So it’s a false dichotomy when the argument is made: that if we’re justified by faith alone, well then this clearly must mean that the Roman Church teaches that we’re justified by works alone and that’s what makes us different. That’s actually not true. Luther knew this, Philip Melanchthon knew this, all the other Reformers knew this.

Now to be sure, the distinction between the Lutheran Church and the Roman Church when it comes to the Doctrine of Justification does center on the role of works in the life of the Christian. The Lutheran Church teaches and confesses that people cannot be justified before God by their own strength, merits, or works. (AC, IV, 1) So according to our understanding of Justification, Lutherans believe, teach, and confess that we are justified by faith alone. This is what St. Paul says in Romans 3. Contrary to this teaching, the Roman Church has taught and still teaches that we are justified by faith and works. (AC, XX, 5-7)[1] They don’t say that we’re justified by works alone. They teach that we are justified by faith, which is good, but that because we have this faith, because we have been given this grace, we can and we should and we must add our fair share of works to our salvation. This is why many of you who used to be Roman Catholic, would be told to add your own prayers and satisfactions after you’d receive absolution from the priest by praying Hail Marys and Our Fathers.

Admittedly, that teaching is better than saying we’re justified by works alone. Which goes to show that even the Roman Church went through their own little reformation. This is a good thing! Because there are Christians in the Roman Church. There are true believers, who believe that Jesus has died for them and that they will be in heaven one day. The same is true for the Methodist Church, the Presbyterian Church, the Baptist Church, and whatever else. Lutherans don’t say that we’re the only believers. In this regard, the question may come up, “Then why are you a Lutheran?” If this happens, you can say, “Because of the pure teaching of my church! Because I have assurance of my salvation. I believe what St. Paul says so clearly in Romans 3, that men are justified by faith and not by works of the Law.”

We as Lutherans believe, teach, and confess that we are justified by faith alone. So the teaching that we’re justified by faith and good works still leaves part of the work of our justification up to us. It is dangerous. This, in turn, diminishes the merits of Christ. Because if we still have to do something, if we have to fulfill the Law or add our own works to our justification, then apparently Jesus hasn’t done enough, then apparently all He did by becoming a man, suffering, dying, and rising again isn’t enough. But we know that Jesus has done everything because we believe what the Bible says. We take it at face value and trust in its goodness and comfort. So we can confidently say with St. Paul, “We conclude that a man is justified by faith apart from the deeds of the Law.” (Romans 3:28)

This offers the greatest comfort to terrified consciences. If we have to do something or add something, how do we know we have done enough? This was what Luther dealt with, which tormented him, before he rediscovered the Gospel. And which book of the Bible did he read that led him to this discovery that man is justified, loved by God, and declared righteous for free? The book of Romans. God sent forth Jesus to be our propitiation by shedding His blood for us. Therefore, when we believe this, when we have faith in this very fact, in this historical salvific event, we are justified by this faith apart from the deeds of the Law.

At the same time, there is a danger to this belief Sola Fide, by faith alone. That danger is pushing the line in the other direction or that we would say: having faith in your faith. Now it is a subtle thing but it’s important to realize and recognize how dangerous this belief is. Generally, this is comes to light when someone who doesn’t really come to church or care about God’s Word and Sacrament, gladly hearing and learning and regularly receiving, when they say, “Well at least I have faith.” To be sure, it’s good that someone has faith and Jesus says that even faith the size of a mustard seed welcomes you into His Kingdom. God also says through Isaiah that a bruised reed He will not break and a smoldering wick, He will not snuff out. Faith is good it is absolutely necessary. At the same time, we don’t have faith in our faith. We have faith in Jesus.

Our faith isn’t the object of our faith. Jesus is the object of our faith. Everything Jesus does by His incarnation, nativity, baptism, crucifixion, death, resurrection, ascension, and by His second coming on the Last Day, is the object of our faith. Having faith in faith would be like being given a straw with an empty cup and being told to drink the water that’s in the cup. There isn’t water in the cup. There’s nothing there. It wouldn’t work. There needs to be liquid in the cup to drink through the straw. That’s what straws are for. Likewise, faith is the means by which we take hold of and receive what Christ accomplishes and finishes for us.

So also, faith is not a one and done thing, where some falsely think that once we have it we can’t lose it. We can lose our faith. Faith needs to be built up and nourished. This happens by receiving God’s Word. Pure doctrine. This is why we need both Law and Gospel, the Lord’s Supper constantly, and the companionship, fellowship, and support of our Christian brethren. Faith has an object. It is God’s own Son Who is our Savior and Who has become our Brother. Through faith, we receive all of Him and what He does for us.

This is how we are justified, declared to be righteous, holy, and loved by the Father—by faith. Therefore, we conclude that a man is justified by faith, apart from the deeds of the Law.

In +Jesus’ name.

[1] See Rome’s Confutation of the Augsburg Confession, Article XX. Clearly, they confess that we’re justified by faith and works. Philip Melanchthon also recognizes this in AC, XX, 5-7.