Cover by Norma Boeckler.
This chapter is being added to the justification book.
The Corinthians section is next - reconciliation/Atonement.
Chapter: Exegetical Essay on Justification
Biblical passages have been abused to promote the false doctrine of Universal Objective Justification. People need to be armed against the frequent claims that “God has already declared the entire world forgiven.” The following pages will show that the UOJ argumentation is groundless and a base perversion of the Word of God. These studies began with laymen urging me to study these issues, so I am writing this chapter with them in mind. For that reason I am using my Greek text but offering an explanation that does not require knowledge of that language.
The LCMS Brief Statement
Of Justification
17. Holy Scripture sums up all its teachings regarding the love of God to the world of sinners, regarding the salvation wrought by Christ, and regarding faith in Christ as the only way to obtain salvation, in the article of justification. Scripture teaches that God has already declared the whole world to be righteous in Christ, Rom. 5:19; 2 Cor. 5:18-21; Rom. 4:25; that therefore not for the sake of their good works, but without the works of the Law, by grace, for Christ's sake, He justifies, that is, accounts as righteous, all those who believe, accept, and rely on, the fact that for Christ's sake their sins are forgiven. Thus the Holy Ghost testifies through St. Paul: "There is no difference; for all have sinned and come short of the glory of God, being justified freely by His grace, through the redemption that is in Christ Jesus," Rom. 3:23, 24. And again: "Therefore we conclude that a man is justified by faith without the deeds of the Law," Rom. 3:28.
The Missouri Synod approved the Brief Statement of 1932, the final effort of Francis Pieper, who was drafted by C. F. W. Walther to follow… in his steps. Unfortunately, many have treated this document as superior to the Book of Concord, supplanting the Confessions by making the Brief Statement of a Midwestern sect the final word on all doctrinal matters. Since this paragraph ties their doctrine to three passages, they need to be examined in context.
Romans 4:25 and 5:19
“The sins of the world were forgiven the moment Christ rose from the dead.”
KJV Romans 4:25 Who was delivered for our offences, and was raised again for our justification.
That is a common claim, one that bears scrutiny. If the verse does not say what is claimed, the false foundation is removed. Clearly, the citation is only part of a statement, but the statement itself is found within the context of a chapter. We all know that chapter divisions in the Bible are rather arbitrary, assigned many centuries after the fact. Nevertheless, they follow the change in themes clearly visible in Romans.
Romans 4
Romans 4 has a theme, clearly articulated. The chapter teaches us about Abraham as the father of faith. He is the example to follow in this matter of justification, being declared free of sin by God.
KJV Romans 4:1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found? 2 For if Abraham were justified by works, he hath whereof to glory; but not before God. 3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. 4 Now to him that worketh is the reward not reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. 6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, 7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. 8 Blessed is the man to whom the Lord will not impute sin. 9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. 10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
In Romans, Paul offers the alternatives of faith or works, justification by faith (already established) or justification by works.
KJV Romans 3:24 Being justified freely by his grace through the redemption that is in Christ Jesus:
KJV Romans 3:28 Therefore we conclude that a man is justified by faith without the deeds of the law.
Throughout the Bible and the Confessions, justification is always justification by faith, as the most ardent UOJ advocates have admitted. This is especially true of Abraham, because the issue is raised – How was he counted or reckoned as righteous?
Romans 4: 9Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
No one can claim from this section that anyone is counted righteous without faith.
KJV Romans 4:11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: 12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. 13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. 14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect: 15 Because the law worketh wrath: for where no law is, there is no transgression.
The champions of UOJ rail against faith, belittling faith, mocking faith as if it were bad, dangerous, and a work of man! This shows the effect of false doctrine, hardening and blinding men, so they see what God extols as bad. Abraham was not righteous because of a work—circumcision—but received circumcision as the seal of the righteousness of faith.
Abraham was justified by faith before he was circumcision:
KJV Genesis 15:5 And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be. 6 And he believed in the LORD; and he counted it to him for righteousness.
Abraham was justified by faith before God commanded circumcision, which can be seen in the time between his justification and the instigation of circumcision.
KJV Genesis 17:10 This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised.
Lenksi:
Abraham’s faith was so reckoned. His faith reached out to the Heir, to Christ. The moment it did this it became in God’s accounting perfect righteousness for him. He is our spiritual father, and all of us, like him, are accounted righteous by God in the same blessed way. He is never our ancestor due only to an outward religious connection of Christianity with Judaism.
4) There are two kinds of reckoning. Paul carefully distinguished between them, for only the one kind applies here. Now to the one working the pay is not reckoned according to grace but according to obligation; but to one not working (at all) but (only) believing on him who declares the ungodly one righteous his faith is reckoned for righteousness.
Lenski, R. C. H. (1936). The Interpretation of St. Paul's Epistle to the Romans (291). Columbus, Ohio: Lutheran Book Concern.
Romans 4:13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.
This language is especially important, because it is reflected in one of the Formula of Concord’s articles – The Righteousness of Faith. One of the best ways to change doctrine is to get people used to a new vocabulary. The righteousness of faith bridges the historical gap between Paul, the 1580 Book of Concord, and us. New terms and meanings must come from the outside, alien to the long line of faithful Gospel teachers. Objective Justification, Subjective Justification, General Justification, and Universal Justification are new words, foreign to Lutherans and opposed to the clear and precise Promises of God.
10] These treasures are offered us by the Holy Ghost in the promise of the holy Gospel; and faith alone is the only means by which we lay hold upon, accept, and apply, and appropriate them to ourselves. 11] This faith is a gift of God, by which we truly learn to know Christ, our Redeemer, in the Word of the Gospel, and trust in Him, that for the sake of His obedience alone we have the forgiveness of sins by grace, are regarded as godly and righteous by God the father, and are eternally saved.
Book of Concord, Formula of Concord, Solid Declaration, Article III, The Righteousness of Faith.
KJV Romans 4:16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all, 17 (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were. 18 Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. 19 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb: 20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; 21 And being fully persuaded that, what he had promised, he was able also to perform. 22 And therefore it was imputed to him for righteousness. 23 Now it was not written for his sake alone, that it was imputed to him; 24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; 25 Who was delivered for our offences, and was raised again for our justification.
Faith is not opposed to grace because the word means trust in God, Who moves us to believe in His mercy in Christ because of the Holy Spirit working in the Gospel Promises. This is the Christ-centered and God-glorifying doctrine of the Christian Church, no matter who has changed or diluted or amalgamated it. True, the revivalists have damaged the original Biblical meaning of faith, by making man’s faith a healing and saving virtue. But, to paraphrase Luther, we should not be like the man who knifed his brother to death when trying to protect him from an attacking bear. The solution to revivalism and New Age salvation-by-positive-thinking is to teach against it, using the Word of God as a weapon, not to copy and paste sermons and ape their pathetic attempts at entertainment evangelism.
Romans 4:22 And therefore it was imputed to him for righteousness
The context is Abraham believing he will be the father of many nations and acting on that Promise of God. Once again, this important term “imputed” (counted, reckoned) is used. He believed and he was counted righteous. His actions were works of faith, which glorify God, not works of the Law, which cause men to boast (see the Pharisee and the publican parable).
Highpoint of Romans 4
23 Now it was not written for his sake alone, that it was imputed to him; 24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; 25 Who was delivered for our offences, and was raised again for our justification.
The Holy Spirit revealed through Paul that Abraham was the first of many, not just a single figure in the Bible. The Word of God teaches us that we are also counted righteous (imputation, reckoning) if we believe on Him that raised Jesus our Lord from the dead. The entire sentence should be quoted and cited and not just Romans 4:25 in a misleading way.
Romans 4:25 explains the glorious work of God in the Atonement (delivered for our offences) and the resurrection. There is no claim that the world was absolved of its sin and forgiven the moment Christ rose from the dead.
Lenski:
“Our” transgressions, “our” being declared righteous, as in other similar expressions, speak of the believers alone because in them the purpose of Christ’s death and his resurrection is fully realized. The fact that Christ died also for those who deny him and bring swift destruction on themselves (2 Pet. 2:1) does not need to be introduced here. The two “our” prevent us from making “because of our justification” signify the justification of the whole world instead of “our justification,” “our” referring to us believers (personal justification). It is this justification with which the entire chapter deals and constantly also emphasizes faith.
Lenski, R. C. H. (1936). The Interpretation of St. Paul's Epistle to the Romans (328–329). Columbus, Ohio: Lutheran Book Concern.
Transition to Romans 5:1-2
The highpoint of Romans 4 is the transition to Romans 5:1-2, the classic statement of justification by faith. All of Romans 4 should be read as the introduction to Romans 5 – that is, as an extended explanatory passage teaching faith in the Word of God. Very much like the Gospel of John, Paul begins with a spiritual truth and expands upon it by repetition, giving more and more meaning to the term as it is repeated and explained. Justification by faith in Romans 3, 4, and 5 is like the Bread of Life in John 6 or the Good Shepherd in John 10.
KJV Romans 5:1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: 2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. 3 And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; 4 And patience, experience; and experience, hope: 5 And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.
To derive justification without faith (UOJ) from Romans 4:25, right in the middle of Paul’s justification by faith chapters, is an act of criminal dishonesty. The Missouri Synod absorbed the toxins of UOJ slowly, not even reflecting them in their 1905 catechism. Once established as a doctrinal norm, UOJ sped the transition to the doctrines of Enthusiasm and the works of the flesh.
Even more dishonest is using Romans 5, which begins explicitly with justification by faith, to promote justification without faith.
Romans 5:1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: 2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.
The particle “therefore” is critical to understanding Romans 4. The word signals that Paul has already established justification by faith in the previous section. In chapter 5, Paul is elaborating on what that means for people who believe in the Savior. In other words, justification by faith is the singular theme of Romans 4 - not the imaginary absolution of the world found in Walther, the Brief Statement, and subsequent Synodical Conference teachers. Only in justification by faith can we have peace with God through Jesus Christ our Lord. This peace is not the world’s peace, but the peace of having our sins forgiven through faith in the Gospel. That is precisely why Luther taught that faith is justification.
That does not make justification a work, as anxious Walther disciples want to claim. God creates and sustains individual faith through the power of the Holy Spirit at work in the Word. God creates the faith, which is a gift, and declares us forgiven of our sins. This alone glorifies God, unlike UOJ, where people are instructed to make a decision after being told that Hitler, Mao, and Judas Iscariot are guilt-free saints, thanks to UOJ. A study of the word “peace” in the New Testament shows that the word is always connected with salvation. Justification by faith means forgiveness of sin and peace with God, Who is seen as He is – loving, kindly, and merciful.
By whom also we have access by faith into this grace
Someone who does not grasp this clause should not be allowed to teach or preach as a Lutheran, for these words condense the preaching office of the Church, according to the Scriptures and the Confessions. Simply put, these words remind us of the efficacy of the Word in the Means of Grace. God has united His grace to His appointed instruments or means. Therefore, it is impossible for anyone to receive God’s grace apart from His instruments – the Word and Sacraments.
Forgiveness is grace, because we have not deserved forgiveness for any or all of our sins, much less a complete and free forgiveness from God. However, the false teachers of UOJ want us to agree that God has already bestowed His grace upon the entire world by absolving the world of its sin, without the Word and Sacraments, without any means, without faith.
The UOJ opinion is a version of Calvinism, which divided into two streams of Enthusiasm. In its original form, the audiences were told, like UOJ – you are already saved, now believe what is already true. Breaking with double-predestination Calvinism. the Arminians argued for man’s decision, so they typically say, “God has done this much for you. Now you must complete the transaction by making a decision for Christ.” This is called synergism, making man part of the formula. True Calvinism is rare, except among the UOJ fanatics. Most people in the Calvinist tradition favor the Arminian decision for Christ. Both forms of Calvinism are Enthusiasm, inheriting from Zwingli a mockery of the efficacy of the Word, a rejection of God acting through the visible Word of the Sacraments. As a result, the UOJ philosophy of the LCMS, WELS, and ELS finds itself at home with Pietists, Baptists, Pentecostals, and Presbyterians.
Romans 10 ( to be considered later)—the Means of Grace chapter in this epistle—explains why all the blessings of the Gospel come from the Word alone and never apart from the Word. The combined efforts of the Enthusiasts, in making the Word attractive, germane, relevant, and relational all betray a profound lack of trust in God’s appointed Means of Grace. Reaching for an effective method, as they claim, they shun the Holy Spirit’s work in favor of man’s alleged wisdom.
Faith receives the grace of God, and the Bible teaches us consistently how important this faith is. Faith is the most frequently found word in the New Testament, often extolled by Christ.
Examples of faith:
KJV Matthew 8:10 When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.
KJV Matthew 9:2 And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.
KJV Matthew 15:28 Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.
KJV Mark 10:14 But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God. 15 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.
KJV Luke 18:42 And Jesus said unto him, Receive thy sight: thy faith hath saved thee.
Three Statements of God’s Grace
KJV Romans 5:6 For when we were yet without strength, in due time Christ died for the ungodly. 7 For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.
“Christ died for the ungodly!” is used as support for UOJ, but that can be tested by reversing the meaning – Christ died for the godly! That makes no sense – even Unitarians would reject that statement. Christ died for the unbelieving world. The UOJ philosophy combines the atoning death of Christ with justification, creating an amalgamation that is false to both. As unbelievers, continuing in sin, we have no strength. Only the Gospel Promises can give us strength through this gracious forgiveness received in faith. Trying to convert others through love or relationships is a denial of God working through the Word.
Paul is reminding us that God provided for our forgiveness and salvation before we could even imagine it.
Lenski, Romans 5:6
The aorist “Christ died” is historical and appears again with emphasis in v. 8. It is true that Paul is addressing the Roman Christians, and that his “we” includes himself, and we may admit that all of them came to faith after Christ had died. Yet Paul’s words are not restricted to these believers, to their ungodliness before they came to faith. The preceding
chapter deals with Abraham who was justified exactly as were these Roman believers but was justified a thousand years before Christ died. With him Paul in chapter 4 combines all his seed of the old covenant era who also lived before Christ’s death. That should not be overlooked when discussing chapter 5. The fact that Christ died for the ungodly applies to all believers from Abraham, yea from Adam, onward. Ungodliness was the characteristic of all of them before they believed, and for them Christ died as he did for us later believers, not as those who would eventually become godly people but as originally being ungodly people. The fact that his death occurred at a specific time in history makes no difference as far as its relation to the ungodliness of even the believers for whom he died is concerned. Rev. 13:8.
Lenski, R. C. H. (1936). The Interpretation of St. Paul's Epistle to the Romans (344–345). Columbus, Ohio: Lutheran Book Concern.
Romans 5:8-9
KJV Romans 5:8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. 9 Much more then, being now justified by his blood, we shall be saved from wrath through him.
The Scripture often describes God’s work in groups of three. This is the second of three statements, each one offering more perspective. Weakness is an attribute of sinfulness, an obvious attribute of those who remain in sin and have no power to leave it, even though they participate in numerous self-help programs. We are alike in that regard, having no strength on our own – weak, fallible, and flawed. But Christ died for us sinners, and because we are justified by faith, we are spared from God’s wrath through the sacrifice of our Savior.
Romans 5:10-11
KJV Romans 5:10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. 11 And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
The terms “reconciled” and “reconciliation” are useful for the UOJ Enthusiasts, because they want to have entire world forgiven by an exchange, one for the other, the literal meaning of the word. Atonement is an English construction from at-one-ment. The original Greek term was used for making change, such as four quarters for a dollar, but it is misleading to take a secular term and apply a doctrinal meaning to it, without regarding the context and the rules of Biblical interpretation.
Grace only comes to us through the Means of Grace, so if we imagine this verse promises grace without God’s appointed instruments of grace, the premise must be wrong. The Bible is not logical, according to man’s rules of logic, but it is consistent, without error or contradiction, as Luther said in his Large Catechism (Baptism).
The UOJ premise takes this verse to mean that the moment Christ died on the cross, His righteousness was exchanged for man’s sinfulness, one for the other, God’s Great Exchange, so that the entire world became absolved from sin.
God established the reconciliation (the Atonement) so that man was reconciled to God, knowing his sins were redeemed on the cross. This was, as Lenski stated, man’s need. God already loved the world, but man remained a weak sinner, an enemy of God, until the Gospel was preached to him. The distinction between the Atonement and justification is made twice in two verses.
1. Were reconciled, being reconciled.
2. By Whom we have now received the Atonement (reconciliation).
Lenski, Romans 5:10:
God always loved the world (John 3:16). It was this love which dated from all eternity that caused him to give his Son into death for the ungodly world (v. 8). God needed no reconciliation, nothing to change him, for God is love—why should he change? The whole trouble was with us, with what we had made ourselves (enemies), with the state into which we had placed ourselves (sin, godlessness). The view is inadequate that, as it so often happens in the case of men, so it happened in the case of God and of us, that we had mutually fallen out with each other, and that reconciliation was completely one-sided, even doubly so: we were wrong, we alone; a change had to take place in our case, and we could not make it ourselves, God had to make it. It took the sacrificial death of his Son to do it.
Lenski, R. C. H.: The Interpretation of St. Paul's Epistle to the Romans. Columbus, Ohio : Lutheran Book Concern, 1936, S. 352.
Romans 5:12-17
KJV Romans 5:12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: 13 (For until the law sin was in the world: but sin is not imputed when there is no law. 14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. 15 But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. 16 And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. 17 For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)
The results of justification expand in the last section of this chapter. The first part of Romans 5 is about us, while the second part extends to the vast numbers who will receive the Gospel in faith. Although nothing in this part suggests that the entire world is justified, the UOJ advocates claim it does. How can this be?
Walther was a systematics professor rather than a Biblical teacher. As anyone can see from the Law and Gospel lectures, he stated his arguments and then “proved” them. That can be effective if there is a connection between the thesis and the Biblical passage. This same method is used in the Brief Statement. The anti-Scriptural statement is made about the world being declared forgiven, followed by citations that are contrary to the claim – without explanation. Someone reading the Brief Statement and not knowing the passages would say, “Here are several passages that show this is true.” A cursory reading, given the slicing done on Romans 4, would reinforce that view. Those who have been marched through the talking points in seminary would also agree with the summary. But, given this method and the lack of Biblical foundation, a group of theses could also be used to promote the Church Growth Movement in the Lutheran Church. And it has – in Missouri, the ELS, and WELS.
The only way to discover UOJ in this section is to turn “many” into “all.” Believers must stay with the clear, plain meaning of the passage and not become creative with the words. Justification is universal only in the message being broadcast throughout the world. All possible restraints to this world-wide effort are discarded. The Gospel transcends Jewish ritual law, ethnic and social barriers, and the depravity of sin.
"For neither you nor I could ever know anything of Christ, or believe on Him, and obtain Him for our Lord, unless it were offered to us and granted to our hearts by the Holy Ghost through the preaching of the Gospel. The work is done and accomplished; for Christ has acquired and gained the treasure for us by His suffering, death, resurrection, etc. But if the work remained concealed so that no one knew of it, then it would be in vain and lost. That this treasure, therefore, might not lie buried, but be appropriated and enjoyed, God has caused the Word to go forth and be proclaimed, in which He gives the Holy Ghost to bring this treasure home and appropriate it to us. Therefore sanctifying is nothing else than bringing us to Christ to receive this good, to which we could not attain ourselves."
Luther, The Large Catechism, The Creed, Article III, #38, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 689. Tappert, p. 415. Heiser, p. 194.
Romans 5:18-21
KJV Romans 5:18 Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. 19 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. 20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: 21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.
UOJ would like to seal their argument with Romans 5:18, since the “free gift came upon all men unto justification.” Their interpretation would contradict all the justification passages in the Bible – this one as well.
"Therefore it is considered and understood to be the same thing when Paul says that we are justified by faith, Romans 3:28, or that faith is counted to us for righteousness, Romans 4:5, and when he says that we are made righteous by the obedience of One, Romans 5:19, or that by the righteousness of One justification of faith comes to all men, Romans 5:18. For faith justifies, not for this cause and reason that it is so good a work and so fair a virtue, but because it lays hold of and accepts the merit of Christ in the promise of the holy Gospel; for this must be applied and appropriated to us by faith, if we are to be justified thereby."
Formula of Concord, SD III. #12. Righteousness of Faith. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 919. Tappert, p. 541. Heiser, p. 251. Romans 4:5; Romans 3:28; Romans 5:19.
The meaning of this passage is not that God has justified all people, whether they believe or not, but that all justification comes to man through faith in Christ.
Luther quote – Romans 5:18
Romans 10 – Pauline Means of Grace
Romans 10:8 But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; 9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. 10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 11 For the scripture saith, Whosoever believeth on him shall not be ashamed. 12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. 13 For whosoever shall call upon the name of the Lord shall be saved. 14 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? 15 And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! 16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? 17 So then faith cometh by hearing, and hearing by the word of God.
Anyone can rightfully say that UOJ leads to Universalism. At Halle University, the home of Pietism, two justifications were taught by Knapp, a formula which preceded the formation of the Missouri Syond and continued to influence mainline Protestants throughout the 19th century. The next generation at Halle saw Tholuck openly espousing Universalism, which only makes sense if “God has already declared the entire world forgiven of its sins.” Although WELS denies teaching Universalism, a recent evangelism campaign features banners that said – “I am saved just like you.” Using such language as an evangelism appeal is the same as setting aside the Gospel and justification by faith. Needless the say, the entire WELS structure has been devoted to UOJ and the New Age doctrines of the Church Growth Movement from Fuller Seminary.
This section from Romans is an antidote against Universalism, a by-product of Enthusiasm before it degenerates into atheism. The language of Romans 10 should be familiar to everyone, since they encourage and motivate all Christians while explaining how people become believers, forgiven of their sin, and saved. Paul has reversed the order, so we can start from the beginning, with some elaboration:
1. God sends preachers to announce the Gospel of Jesus Christ. This is the message of the Atonement, the reconciliation, Christ crucified for the sins of the world.
2. Faith comes from hearing the Gospel proclaimed. The Word of God effectively moves people to faith because the Holy Spirit is always at work in the Word. Therefore, this individual faith is a gift from God.
3. Believing is justification by faith. Because people come to faith through the Gospel, God declares them forgiven of all their sins. Preaching is therefore the primary Means of Grace, conveying the Gospel of Jesus Christ – first in converting them, second in sustaining their faith.
4. Preaching the Gospel begins with newborns, who are baptized, given a new life, and filled with the Holy Spirit through the Gospel Promises. Their child-like faith is nurtured by their parents and Christian teachers so they continue in the Means of Grace. Holy Communion is their next stage in appreciating and enjoying God’s forgiveness.
5. Because condemnation to death comes from sin, justification by faith means salvation.
6. The only possible form of evangelism, therefore, is to preach and teach the Word of God in its purity and truth.
Foul errors are bound to rush in when these basic truths are scuttled.
The Lutheran organizations in America have degenerated into tragic caricatures. They retain the name Lutheran—reluctantly—while aping the doctrine and methods of the Enthusiasts. Wherever possible, they jettison the name Lutheran, although they find it useful in raising funds from Lutherans. Their synod executives, professors, missions people, and pastors get ahead in the denomination by being trained at Fuller Seminary (the mother of all Enthusiasm), Willow Creek, Mars Hill, NorthPoint Stealth Baptist, Saddleback Stealth Baptist, and Granger Community Church. Fuller Seminary’s many heresies led to worse blasphemies from the current crop of New Agers, leading up to (or rather down to) Leonard Sweet.
Repudiating the Means of Grace has led to many outrages among the “conservative” Lutherans. Only a few of them are listed below. They are reliable indicators of where the synods are going and how fast they are degenerating into indifferent Universalist social clubs:
1. The name Lutheran is removed from as many congregations and entities as possible, because the name hurts business.
2. The local congregation no longer provides a worship service on Sunday, but replaces it with entertainment designed to recruit new members, almost always from other local congregations.
3. The minister and congregation come dressed as if prepared for a clean-up day.
4. A movie theater is considered an ideal place to meet, especially since free popcorn and drinks are provided for the service.
5. Hymns disappear, replaced by the cacophony of a rock band.
6. The pipe organ is silenced, precisely because it supports hymn singing.
7. The sermon is turned into a coaching session.
8. Holy Communion and Holy Baptism are moved into mid-week services, because they hurt business.
9. Promotions become increasing degraded, aimed at sensationalism.
10. Synod executives, district officials, and overlapping false doctrine lobbies work together to make matters worse while announcing – “Be patient. We are working on this.”
11. The schools teeter toward bankruptcy.
12. Lawsuits flourish because the cutting edge clergy have as much trouble with their self-control as they do with their egos.
