How Can a Sinner Be Made Right with God?
The great Reformer—Martin Luther—was marred by an existential crisis. How could one be made right with a holy and infinite God? This internal tension amplified as he entered his professorship at the University of Wittenberg in 1508. There he spent many hours teaching theology and exegeting the text of Scripture. Luther lectured through Peter Lombard’s Four Books of Sentences and was a product of the methodological approach of his time—what would later be known as via moderna (“modern way”).[1] Furthermore, this theological tradition was influenced by late-medieval theologians such as William Occam (1288-1347) and Gabriel Biel (c. 1420-1495).[2]
Their core premise centered around a doctrine of humanity that wasn’t, to say the least, anchored in a totally depraved anthropology. Rather, humanity has an innate goodness, according to this late-medieval view, that could be freely accessed by the individual herself. Thus, prior to God extending grace—that is, salvation—He approves redemption to “the one who does what is in oneself” (Lat. facienti quod in se est, Deus gratiam non denegat).
As Luther’s posture toward sin and humanity shifted due to his exegetical meditations, he began to see the bankruptcy of late-medieval scholasticism and sought to reform the church by renewing their understanding through the Scriptural text themselves.[3]
God Justifies the Ungodly:
The aim of this blog article, then, is to articulate the basic contours of salvation; namely, the doctrine of justification by faith. In doing so, we'll look at three major layers: (1) justification as forensic, (2) justification as declarative, and (3) justification by faith.
Justificaiton as Forensic: When the Reformers sought to understand the intrinsic nature of salvation, they began to see how the bible spoke expansively about the justifying work of Christ.[4] Righteousness wasn’t anything that was accrued by the sinner, nor does justification in itself morally change a person. Rather, in its most basic context, justification focuses upon the Judge’s legal posture—i.e., the Law of God—toward the defendant herself. That is to say, the entire context and nature in the doctrine of justification is forensic; meaning, “having to do with legal proceedings.”[5] Notice the following verses:
Romans 3:26 ESV (italics mine), “26 It was to show [God’s] righteousness at the present time, so that [God] might be just and the justifier of the one who has faith in Jesus.”
Romans 4:5 ESV (italics mine), “5 And to the one who does not work but believes in Him who justifies the ungodly, his faith is counted as righteousness,”
Romans 5:16 ESV (italics mine), “16 And the free gift is not like the result of that one man's sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification.”
Again, the nature of justification revolves around one’s legal status within the judicial system (more on this below), and amid the biblical narrative, one’s status within a covenantal structure (Lat. pactum) tied to the suzerain Lord, God Himself.[6] For example, a friend of mine, let’s call him Blue, adopted a 2-year-old boy from South Korea. Upon adoption, this boy’s Korean-ness (if we can call it that) didn't change. Biologically, the boy is and will always be Korean. However, his legal status in the eyes of the South Korean government is constituted, now, under the parental care of Blue. Adoption, in its most basic level, is singularly a shift in legal status from one party, the government, to another, the parental headship—namely, Blue. The legality surrounding adoption, then, doesn't necessarily transform the child's biological make-up—that is, change him from Korean to, let's say, Hmong (though many in this generation would want to move in the opposite direction!). Nevertheless, his status is constituted in the mind of the South Korean government as being under new, viable parental care.
Similarly, the doctrine of justification and its forensic nature is tied to the Judge’s legal posture toward the defendant.[7]
Justification as Declarative. The next layer in the doctrine of justification will be articulated within the perspective of the individual person. As the Judge declares the defendant “righteous” (more on this below), her status, now, is legally changed from “sinner” to “saint.” She is declared, credited, or counted righteous and, therefore, is in good standing with the Judge Himself (cf. Matt. 5:3; Heb. 12:14). Again, this declaration by the Judge is a legal transfer of a person’s status, positioning, or standing within the judicial system or covenant framework. Notice the following verses focusing upon the legal transfer and declaration:
Genesis 15:6 ESV (cf. Rom. 4:1-22; Gal. 3:6-9, Heb. 11:8-10) “6 And [Abraham] believed the Lord, and [God] counted it to him as righteousness."
Colossians 1:13-14 ESV, “13 He has delivered us from the domain of darkness and transferred us to the kingdom of His beloved Son, 14 in whom we have redemption, the forgiveness of sins.”
Titus 3:7 ESV, “7 so that being justified by His grace we might become heirs according to the hope of eternal life.”
Romans 5:1 ESV, “1 Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.”
For instance, going back to our example with Blue, when the 2-year-old boy is brought into the courtroom, he's still under the guardianship of the state—he is a ward. In legal terms, the boy isn't quite yet the son of Blue. However, upon the approval of the Judge amid his proceedings and upon he himself hitting the gavel, his declaration legally confers the boy to, now, be under the guardianship of Blue and co.; that is, by a judiciary declaration, the boy’s status as ward shifts and, consequently, the child finds himself under new jurisdictional care—under a new, formal familial unit.
Simply put, within the doctrine of justification, God's declaration of righteousness amid the heavenly courtroom ensures that the sinner is provided a new status, a new standing, and a new stature before the covenantal Lord Himself. The sinner is counted or credited as righteous.
Justification by Faith. This righteousness, however, doesn’t come on account of the justness nor goodness of the sinner (contrary to late-medieval scholasticism). It’s not as though a person can accrue for themselves enough “good works” to satisfy God.[8] Notice what the Scriptures say:
Romans 3:19-20 ESV, “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.”
Galatians 2:16 ESV, “16 know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified.”
However, this righteousness is by faith alone.[9] And this faith is a faith that is grounded in Christ.[10] Meaning, faith isn’t merely an emotive appeal in wanting something deeply—even if it is salvation. Rather, faith is anchored in something concrete—something tangible—not wishful thinking. Faith, then, is trusting in what Christ has accomplished in His life, death, and resurrection.[11] It’s upon this basis that God counts those who put their trust in Christ as righteous before His eyes.[12] It's an alien or foreign righteousness; a righteousness that's not our own. Notice what Scripture says about faith in Christ:
Romans 1:17 ESV, “17 For in it the righteousness of God is revealed from faith for faith, as it is written, ‘The righteous shall live by faith.’”
Romans 3:21-26 ESV, “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. 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. This was to show God's righteousness, because in His divine forbearance He had passed over former sins. 26 It was to show His righteousness at the present time, so that He might be just and the justifier of the one who has faith in Jesus.”
2 Corinthians 5:21 ESV, “21 For our sake He made Him to be sin who knew no sin, so that in Him we might become the righteousness of God.”
Ephesians 2:8-9 ESV, “8 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast.”
Simply put, we’re not justified by our own works. We’re justified—declared righteous before a holy and infinite God—on the basis of faith, a faith grounded in and through the work and Person of Christ.
God Makes Right:
God is sovereign over salvation. Meaning, in every facet, He's the active agent bringing forth redemption, restoration, and renewal.[13] His plans are never thwarted nor is His wisdom undermined (Job 42:2; 2 Tim. 3:15). Rather, He's chosen His elect “before the foundation of the world, that we should be holy and blameless before Him” (Eph. 1:4). Though the church had swayed in upholding and heralding a true and unadulterated Gospel, God—through His providential work—brought forth a reformation that would secure a faithful and biblically saturated understanding of salvation.[14]
In saying that, we celebrate the Reformation for the sake of Christ. We praise God for His kindness in reconciling a people to Himself. As we continue to meditate upon the goodness of God, we remember that “He has delivered us from the domain of darkness and transferred us to the kingdom of His beloved Son” (Col. 1:13). That through His redemptive work, we are declared righteous and, thus, declared sons through the Son.[15] Soli Deo Gloria!
***footnotes***
[1] Carl R. Trueman, Luther on the Christian Life: Cross and Freedom (Wheaton, IL: Crossway, 2015), 34-35. See also Matthew Barrett, “Can This Bird Fly? The Reformation as Reaction to the Via Moderna’s Covenantal, Voluntarist Justification Theology” in The Doctrine on which the Church Stands or Falls: Justification in Biblical, Theological, Historical, and Pastoral Perspective, ed. Matthew Barrett (Wheaton, IL: Crossway, 2019),
[2] See Matthew Barrett, The Reformation as Renewal: Retrieving the One, Holy, Catholic, and Apostolic Church (Grand Rapids, MI: Zondervan Academic, 2023), 371-457. See also Michael S. Horton, Justification, vol. 1, NSD (Grand Rapids, MI: Zondervan, 2018), 131-162.
[3] See Eric Metaxas, Martin Luther: The Man Who Rediscovered God and Changed the World (New York, NY: Viking, 2017), 67-92.
[4] See Matthew Barrett, 40 Questions About Salvation (Grand Rapids, MI: Kregel Academic, 2018), 193-201.
[5] Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine, 2nd ed. (Grand Rapids, MI: Zondervan Academic, 2020), 886.
[6] See Samuel Renihan, The Mystery of Christ: His Covenant & His Kingdom (Cape Coral, FL: Founders Press, 2019), 160-193. See also Michael S. Horton, Introducing Covenant Theology (Grand Rapids, MI: Baker Books, 2006), 51-110.
[7] See Michael S. Horton, The Christian Faith: A Systematic Theology for Pilgrims On the Way (Grand Rapids, MI: Zondervan, 2011), 620-647.
[8] See Brian Vickers, Justification by Grace through Faith: Finding Freedom from Legalism, Lawlessness, Pride, and Despair (Phillipsburg, NJ: P&R Publishing, 2013), 95-119.
[9] See James R. White, The God Who Justifies: The Doctrine of Justification (Minneapolis, MN: Bethany House, 2001), 63-71.
[10] See Mark Thompson, “The Theology of Justification by Faith: The Theological Case for Sola Fide” in The Doctrine on which the Church Stands or Falls: Justification in Biblical, Theological, Historical, and Pastoral Perspective, ed. Matthew Barrett (Wheaton, IL: Crossway, 2019), 419-440.
[11] Michael S. Horton, Justification, vol. 2, NSD (Grand Rapids, MI: Zondervan, 2018), 414-415. See also Crowe, Brandon D. Why Did Jesus Live a Perfect Life? The Necessity of Christ’s Obedience for Our Salvation. Grand Rapids, MI: Baker Academic, 2021.
[12] See Marcus Peter Johnson, One with Christ: An Evangelical Theology of Salvation (Wheaton, IL: Crossway, 2013), 87-114.
[13] See Stephen J. Wellum, “Behold, the Lamb of God: Theology Proper and the Inseparability of Penal-Substitutionary Atonement from Forensic Justification and Imputation” in The Doctrine on which the Church Stands or Falls: Justification in Biblical, Theological, Historical, and Pastoral Perspective, ed. Matthew Barrett (Wheaton, IL: Crossway, 2019), 351-386.
[14] See Gerald Bray, “Reformation Invention or Historic Orthodoxy? Justification in the Fathers” in The Doctrine on which the Church Stands or Falls: Justification in Biblical, Theological, Historical, and Pastoral Perspective, ed. Matthew Barrett (Wheaton, IL: Crossway, 2019), 563-586. See also Nick Needham, “The Evolution of Justification: Justification in the Medieval Traditions” in The Doctrine on which the Church Stands or Falls: Justification in Biblical, Theological, Historical, and Pastoral Perspective, ed. Matthew Barrett (Wheaton, IL: Crossway, 2019), 587-622.
[15] See Garner, David B. Sons in the Son: The Riches and Reach of Adoption in Christ. Phillipsburg, NJ: P&R Publishing, 2016.
McYoung Y. Yang (MDiv, SBTS; ThM, MBTS) is the husband to Debbie and a father to their four children. He is a Pastor of Preaching/Teaching at Covenant City Church in St. Paul, MN and the Executive Editor of Covenant City Church Content Team. Along with his ministerial duties, he is a homeschool dad. McYoung is continuing his doctoral studies at Midwestern Baptist Theological Seminary in Kansas City, MO, and his ambition is to use his training as a means to serve the local church in living life through the Gospel lens.
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