This
passage above opposes what the false teachers – without support – claim. Faith is almost
nothing in their eyes – a withered hand grasping the Gospel – or it is a work,
and to be condemned, renaming Justification by Faith as synergism. Objective
Justification advocates ask their disciples to make a decision for universal
forgiveness without faith. That is by definition – synergism. Justification
taught by the Bible, Augustine, and Luther portrays faith as a gift from God,
the power of the Holy Spirit in the Word.
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.
22 διο και ελογισθη αυτω εις
δικαιοσυνην
23 ουκ εγραφη δε δι αυτον
μονον οτι ελογισθη αυτω
24 αλλα και δι ημας οις μελλει
λογιζεσθαι τοις πιστευουσιν επι τον εγειραντα ιησουν τον κυριον ημων εκ νεκρων
25 ος παρεδοθη δια τα
παραπτωματα ημων και ηγερθη δια την δικαιωσιν ημων
Abraham’s
justification by faith is clearly stated in
1.
Genesis
15:6
2.
Romans
3:22
3.
Romans
3:26
4.
Romans
3:38
5.
Romans
4:3 quoting Genesis 15:6
6.
Romans
4:13
7.
Romans
4:22
8.
Romans
4:23 – Transition to all mankind
9.
Romans
4:24 – Justification by Faith for all
10. Romans 5:1f. – Having
been justified by faith
Although
it is common in literature to use synonyms to avoid repeating the same words,
the opposite is true here, where repetition is employed to emphasize one point –
Faith Counted as Righteousness. The Greek words of Genesis 15:6 (LXX) are the
Greek words of Romans, roughly 2,000 years afterwards, several centuries after
the Hebrew text was converted into the world language of Greek.
Modern
theologians of many denominations warn against allowing any “if” clause, arguing
that contingency would remove the concept of universal grace. This claim not
only contradicts Romans 4:16 – “Therefore it is of faith, that it might be by
grace…” but also opposes and ignores the climax of the chapter –
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;
The
modern objection, in the name of grace, is a contingency statement itself – “If
a contingency clause is used, grace is no longer grace.” That is far removed
from Scripture alone, which trumps such unwarranted claims.
The
beauty and simplicity of Romans 4:22-25 should be remembered and repeated,
resonating with the Gospel promises to comfort us with the certainty of
Justification by Faith, the Chief Article of Christianity and the theme of the
Reformation.
After
establishing in the fourth chapter that Abraham’s forgiveness through faith foreshadowed
ours, the fifth chapter summarizes that argument and adds more insights into
this Gospel.
5 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.
5 δικαιωθεντες ουν εκ πιστεως
ειρηνην εχομεν προς τον θεον δια του κυριου ημων ιησου χριστου
2 δι ου και την προσαγωγην
εσχηκαμεν τη πιστει εις την χαριν ταυτην εν η εστηκαμεν και καυχωμεθα επ ελπιδι
της δοξης του θεου
“Therefore
being justified by faith” is a transitional phrase used to list the benefits of
forgiveness through faith in Christ:
1.
We
have peace with God through Jesus Christ
2.
We
have access to this grace – by faith
3.
We
stand in this and rejoice in the future glory of God.
And yet, the cross accompanies the Gospel Word –
Romans 5:3-5
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.
Lutheran Objections to Justification by Faith
The following objections will be addressed:
1. Romans
5
2. Romans
3 – all
3. Romans
4 and 1 Timothy 3:16 – the Easter absolution
4. John
1:29 – crucifixion as the Good Friday universal absolution
5. Clinging
to Objective Justification, portraying Subjective Justification as
Justification by Faith
6. The LCMS
always taught
7. The
WELS always taught
Romans 5
Romans 5:6 – for the ungodly
6 For when we were yet without strength, in due time Christ
died for the ungodly.
6 ετι γαρ χριστος οντων ημων ασθενων κατα καιρον υπερ ασεβων
απεθανεν
It should seem astonishing
that Paul would turn away from Justification by Faith so quickly after spending
so much time on the topic, yet there are some who imagine the apostle to be
fickle. The entire record record reveals that the atoning death of Jesus was fully
described in detail, long before it happened, and predicted clearly by Jesus
without the disciples comprehending its meaning. He did not die for healthy who
think they need no physician, but for the weak and despairing who hunger and
thirst for righteousness. So method of the
partial verse citation is used again to make a false point – “He died for the
ungodly.” Those without Christ are ungodly. We all were before faith in our
Savior. Since the context of this chapter is Justification by Faith, it is
addressed to believers to show how God planned for their salvation in advance.
This is monergism – God acting along – but always through Means, the
Instruments of Grace, the Word and Sacraments.
Romans 5:7-8 – for sinners
7 For
scarcely for a righteous man will one die: yet peradventure for a good man some
would even dare to die. 8 But God commendeth his love toward us, in that, while
we were yet sinners, Christ died for us.
8 συνιστησιν δε την εαυτου αγαπην εις ημας ο θεος οτι ετι
αμαρτωλων οντων ημων χριστος υπερ ημων απεθανεν
The Atonement is prior to
faith and universal in scope, but that does not make faith and forgiveness
universal – applied to all people for all time, even back to the beginning of
time. Nevertheless, WELS is especially dense in their efforts to declare
salvation as universal and despising faith as a work. The cross has a double
purpose. One is to show us that those are our sins giving Him pain, suffering,
and death. The second purpose is to enforce the comforting truth that we cannot
pay for those sins or make up for them, because God drowns them in the ocean of
His grace.
Romans 5:9-10 - reconciled
9 Much
more then, being now justified by his blood, we shall be saved from wrath
through him. 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.
10 ει γαρ εχθροι οντες κατηλλαγημεν τω θεω δια του
θανατου του υιου αυτου πολλω μαλλον καταλλαγεντες σωθησομεθα εν τη ζωη
αυτου
Strong's
Concordance
katallassó: to reconcile
Original Word: καταλλάσσω
Part of Speech: Verb
Transliteration: katallassó
The noun form is found in Romans 5:11, Romans
11:15, 2 Corinthians 5:18-19
Καταλλαγή (noun) is translated reconciliation and
atonement
“Here is our diamond!” so the
Zwinglians think. The original use of the verb was for the exchange of money,
such as four quarters for a dollar. But we should not succumb to Kittelitis,
the disease of those who hope that the history of a word in Greek will give
them the perfect answer. Context matters too,
because we know that baptized dishes (in Greek) are not converted but washed. The verb and noun are given
the wrong emphasis, as if God stopped being the enemy and became reconciled to
us through the Atonement. This error is found often in those who do not grasp
the gracious will of God from the beginning, how man became afraid of God and
angry with God because of sin. The typical unbeliever has a completely wrong
idea about God, perhaps because of sermons which are 95% law and wrath, with a
brief ending about the Gospel.
The Gospel of John especially
reveals Jesus as the loving, gracious face and voice of God the Father. As Paul
Gerhardt’s hymns teach, God must surely love humanity if He did so much for
each and every one of us.
4. Thou Christian heart,
Whoe'er thou art,
Be of good cheer and let no
sorrow move
thee!
For God's own Child,
In mercy mild,
Joins thee to Him;-how greatly
God must
3. "Yea, Father, yea,
most willingly
I'll bear what Thou
commandest;
My will conforms to Thy
decree,
I do what Thou
demandest."
O wondrous Love, what hast
Thou done!
The Father offers up His Son!
The Son, content, descendeth!
O Love, how strong Thou art to
save!
Thou beddest Him within the
grave
Whose word the mountains
rendeth.
5. If our blessed Lord and
Maker
Hated men, Would He then
Be of flesh partaker?
If He in our woe delighted,
Would He bear All the care
If all the Lutheran leaders at
least pay lip service to Gerhardt every century or so, should they also see his
emphasis on the grace of God? Luther described the Atonement as a great treasure,
but one which lies in a heap until distributed by the Holy Spirit through the
Word and Sacraments.
Romans 5:11 – We received the atonement
(reconciliation)
11 And
not only so, but we also joy in God through our Lord Jesus Christ, by whom we
have now received the atonement.
11 ου μονον δε αλλα και καυχωμενοι εν τω θεω δια του κυριου ημων
ιησου χριστου δι ου νυν την καταλλαγην ελαβομεν
The assurance of God’s love
and blessings comes from faith in the original promise (Genesis 3:15) and its Gospel
proclamation in Isaiah 53.
Reconciliation in 2 Corinthians 5:18-19
18 And
all things are of God, who hath reconciled us to himself by Jesus
Christ, and hath given to us the ministry of reconciliation; 19 To wit,
that God was in Christ, reconciling the world unto himself, not imputing
their trespasses unto them; and hath committed unto us the word of reconciliation.
20 Now then we are ambassadors for Christ, as though God did beseech you by us:
we pray you in Christ's stead, be ye reconciled to God. 21 For he hath
made him to be sin for us, who knew no sin; that we might be made the
righteousness of God in him.
18 τα δε παντα
εκ του θεου του καταλλαξαντος ημας εαυτω δια ιησου χριστου και δοντος
ημιν την διακονιαν της καταλλαγης
19 ως οτι θεος
ην εν χριστω κοσμον καταλλασσων εαυτω μη λογιζομενος αυτοις τα
παραπτωματα αυτων και θεμενος εν ημιν τον λογον της καταλλαγης
20 υπερ
χριστου ουν πρεσβευομεν ως του θεου παρακαλουντος δι ημων δεομεθα υπερ χριστου καταλλαγητε
τω θεω
21 τον γαρ μη γνοντα αμαρτιαν
υπερ ημων αμαρτιαν εποιησεν ινα ημεις γινωμεθα δικαιοσυνη θεου εν αυτω
The
overly chipper opponents of Justification by Faith want to tell the entire
world that God is no longer angry with them, no longer viewing them as sinful
and faithless.
By starting with the wrong inference about reconciliation, the opponents of the
Chief Article draw the wrong conclusion, repeatedly saying, “God has declared
the entire world righteous, forgiven of sin.” If we say that to the unrepentant,
they will look at us the way a cow looks at a newly painted fence, as Luther preached.
That is why the subtle message of Universalism has fallen flat, short-circuited
the harmony of the Scriptures, and subjected its remaining adherents to extreme
social activism.
Instead, the message of the Atonement or reconciliation assures us of God’s
grace and love for the entire world of sinners, so that He provided a Savior
and a life of spiritual blessings. Because of our fallen nature, we always need
to be reconciled. Paul’s plea is “Be reconciled to God” (verse 20).
Likewise,
some opponents repeatedly insist that “in Christ” means the entire world is
forgiven and saved. Only believers are in Christ, and there is no forgiveness
without faith. The origin of these errors is Calvinism mediated through
Pietism, both rejecting the Means of Grace and denying the efficacy of the
Word. Calvinists vary in their
aberrations, but they have said the Scriptures are like a statue that only
points the way but does nothing more than that. However, the Word always has
the divine energy of the Holy Spirit. When this is denied – which is a deadly fault
among most Lutheran leaders today – they fearfully and anxiously look for
clever methods to make their organizations work.
Resurrection
Absolution from the Pietists -1 Timothy 3:16 and Romans 4
1 Timothy 3:16
16 And without controversy
great is the mystery of godliness: God was
·
manifest in the flesh,
·
justified in the Spirit,
·
seen of angels,
·
preached unto the Gentiles,
·
believed on in the world,
·
received up into glory.
16 και ομολογουμενως μεγα εστιν το της ευσεβειας μυστηριον θεος
·
εφανερωθη εν σαρκι
·
εδικαιωθη εν πνευματι
·
ωφθη αγγελοις
·
εκηρυχθη εν εθνεσιν
·
επιστευθη εν κοσμω
·
ανεληφθη εν δοξη
“Without controversy” in 1 Timothy 3:16 really
means “in our confession of faith,” using the Greek word we use for homiletics.
Most would attribute this verse to a hymn, confession, or catechism used by
everyone and known to the readers. The meaning of the second aorist – justified
in the Spirit - reveals a definite divide between Martin Chemnitz, senior editor
of the Book of Concord, and Rambach, the Halle Pietist. That God declared His
Son righteous is clear, not because of any sin, but to show Jesus died without
sin, which is only possible with Him as God incarnate, the human and divine
natures united in His Person.
Rambach, Halle Pietism
However, Rambach was an early proponent in
declaring that the entire world was justified, declared forgiven and righteous,
when Jesus rose from the dead, supposedly as shown by this verse, which says
nothing at all supporting Rambach’s inference. Jay Webber chose Rambach’s
interpretation over Chemnitz, which sparked an interesting logomachy among the
Intrepid Lutherans.
Doug Lindee
You know,
we at Intrepid Lutherans have been very careful, for the sake of fraternity, to
avoid mention of his name or reference to his research on this subject. But the
prominent use of a Halle Pietist, who produced his work at the pinnacle of the
period of radical German Pietism, to discredit an orthodox theologian like
Chemnitz and instead supporting the teaching of Universal Objective
Justification, only proves Dr. Jackson's thesis: UOJ did emerge from
Halle Pietism.
I myself,
up to this point, have been skeptical of this thesis, as my own extended and
personal contact with confessing Pietists has had me convinced that they are
not guilty of distinguishing Objective from Subjective aspects of Justification
-- certainly not to the elevation of the Objective! -- as everything for them
is Subjective. But rather, I had thought, they are guilty of separating
(subjective) Justification from Conversion. You yourself have read Iver Olson's Baptism and Spiritual Life, and know precisely what I am
referring to. To me, if there was anything to Dr. Jackson's connection of Halle
to UOJ, it was in later Halle Rationalism. But now there can be no doubt. Rambach, a bona fide Halle
Pietist, supplied the foundation necessary to topple formerly orthodox teaching
on the matter of Justification.
Jay Webber responded:
I knew
that Rambach was a pietist. I was not using his observations on this verse to
discredit Chemnitz, but to supplement Chemnitz. His exegesis and reflections
stand on their own, and should be evaluated on their own merits, regardless of
what he might have said on other topics on other occasions. And it is also
clear that on this topic in particular, he was not inventing a new pietist notion,
but was recapitulating the orthodox (sic)
teaching of the orthodox theologian (sic)
Quistorp. Theologians with pietist leanings were not wrong in everything they
said, especially when they were repeating the sound teaching of orthodox
theologians of earlier times.
We can see what mischief the
Pietists began, by blending into the Lutheran Church while supplanting the
Biblical doctrine of the Reformation. “Resist the beginnings” was not heeded,
so the future Bishop Martin Stephan learned this at Halle and taught this
Easter absolution of the world to his disciple, C.F.W. Walther. The younger
pastor served as Stephan’s enforcer but led a riot against the newly enthroned
Bishop Stephan in Perryville, robbing the leader of his land and gold, kidnapping
him, and forcing him into exile in Illinois.
Romans 4 and the Easter Absolution
The Lutherans who came to
America were Pietists, from Henry Muhlenberg and the General Synod tradition to
the Perryville and Loehe Pietists, the Swedes and Norwegians too. The Pietistic
error about 1 Timothy 3:16 is assigned to Romans 4:25 (and cited that way, ever
Romans 4:24-25), regardless of Romans 4:24 or the clear meaning of 1 Timothy.
For decades people have heard – in support of this Easter absolution without
faith – “Raised for our justification! Romans 4:25” in support of Objective
Justification. After I pointed out this error in print, several dozen times,
the repeated slogan has subsided, made ridiculous by the clear meaning of both
verses together.
Where did such foolishness
come from? We need look no farther than the often quoted but seldom digested
Brief Statement of 1932, LCMS.
LCMS Brief Statement, 1932
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…
Why were the ministers and
professors not looking up these passages and studying them in context? Even
worse, the later Preus era revived this political statement and made it the
ultimate litmus test, which was handy in hammering potential political opponents.
The body of Objective Justification
propaganda on the Walther side centers on Easter, but others perversely
emphasis Good Friday as the Moment of World Absolution. How this event (never
recorded, unlike Abraham’s justification) could happen on two different dates,
without anyone blushing, is an enigma.
Romans 3:24 – Adding an “All” To Please the Universalists
Not content to degrade and pollute
Biblical Lutheran doctrine, the “conservative” Lutheran synods have acquiesced in
taking manuscript distortion to a new, low level.
Romans 3:22-23 KJV
22
Even the righteousness of God which is by faith of Jesus Christ unto all and
upon all them that believe: for there is no difference: 23 For all have sinned, and come short of the
glory of God; 24 Being justified freely by his grace through the redemption
that is in Christ Jesus:
24 δικαιουμενοι δωρεαν τη αυτου χαριτι δια της απολυτρωσεως της
εν χριστω ιησου
Romans 3:23 NIV
23 for all have sinned and fall short of
the glory of God, 24 and all are justified freely by
his grace through the redemption that came by Christ Jesus.
The underlined all in the NIV is not found in
any Greek text, and the meaning is simple, as Luther explained and anyone can
read. In a chapter using all often, all have sinned, and of those justified,
all are justified by faith in Christ.
Scholars are divided about
whether dishes were immersed.
