Topic: - “Justification by Faith Alone”

1. Introduction

Justification by faith alone is a matter of great discussion since the reformation of

the protestant church. That is why people often refer to this as a reformation doctrine.
In reality, it is not a reformation doctrine but a biblical doctrine. This paper will
explore some of the important views on justification in Roman 3:21-31. This is one
of the key passages to explain the core doctrine of Christianity which is “Justification
by faith.” James Edward sums up the importance of this text in this way “in all
scripture, there is probably no verse which captures the essence of Christianity better
than this one. Everything in verse 23 was due to humanity; everything in verse 24
depends on God.”1 Walter Says “The eleven concluding verses of chapter 3 provide a
full statement of the apostle's teaching concerning that righteousness, designated
there as "the righteousness of God through faith in Jesus Christ for all who believe"
(verse 22).”2

Paul argues strongly that reconciliation is not about the works of the law which
are powerless to make us righteous in the judgment of God. Paul says “Where, then,
is boasting? It is excluded. Because of what law? The law that requires works? No,
because of the law that requires faith.” (Romans 3:27) He also talks about the
righteousness of God which is one of the most prominent attributes of God in the
scriptures rooted back in OT. The term “Righteousness of God” has occurred four
times in the above section of Romans 3:21-31. According to Douglas, it is justifying
activity of God.3 Paul says that the Prophets and the Law bear witness to it. Paul
explains that God is righteous and He wants us to be righteous like Him. But the
1
James R. Edwards, Romans, New International Biblical Commentary (Peabody, MA:
Hendrickson,1992) 102.
2
Maier, Walter A. “Paul Concept of Justification and some recent Interpretations of Romans 3:21-
31.” The Springfielder: 248
standards of his righteousness can never be achieved through the works of the law.
The only way to be righteous in the judgment of God is faith. When we have faith in
Christ we share his righteousness.

Douglas contrast here by saying. “On this view, Paul asserts not that God's
righteousness is attained "through faith in Jesus Christ," but "through the faith of
Jesus Christ," or "through the faithfulness shown by Jesus Christ."”4 The
righteousness of Christ is imputed in us by which God not make but declares us
righteous. This does not mean that God justifying activity is diminished. God is still
just but now his anger has been satisfied through the cross on Calvary. Jesus suffered
the full measure of God’s wrath in our place to give us His righteousness. So we are
not being justified based on our works instead of the faith in Christ. In this way, we
receive the gift of righteousness in Christ which is free of cost.

2. Thesis statement: “Believers are justified by faith alone rather than works of
the law”

3. Need for Justification

Justification is the declaring of a person to be just or righteous. As God is

righteous so He has the authority to justify us. But why we need to be justified? Paul
explains this reality and says “For all have sinned and fall short of the glory of God”
(Romans 3:23). According to Douglas “"Glory" in the Bible characteristically refers
to the magnificent presence of the Lord, and the eternal state was often pictured as a
time when God's people would experience and have a part in that "glory".” 5 It means
that Fallen short of glory is the absence of God in our lives. Douglas goes beyond the

3
Douglas J. Moo, The Letter to the Romans (Grand Rapids, MI: William B. Eerdmans Publishing
Co., 2018), 221
4
Douglas J. Moo, The Letter to the Romans , 223.
5
Douglas J. Moo, The Letter to the Romans, 226.
absence of God. According to him sharing the Glory means conformity to the image
of Christ and the absence of the glory shows declension from that image of God on
which the human was made.6 So fallen short of the glory shows the distorted image
of God in our lives. Because of Adam’s sin, everyone is a victim of that fallen short
of glory. Paul elaborates this  “Therefore, just as sin entered the world through one
man, and death through sin, and in this way death came to all people because all
sinned” (Romans 5:12). The word “All” is common in verse 3:23 and 5:12. This
refers not only to the believers but gentiles also. “There is no difference, Jew or
Gentile, bond or free, they are in the same lost condition.”7 So justification does not
apply to the believers only but to all the world.

4. Justification by Faith, a doctrine of Jesus.

Some school of thoughts who are against the justification by faith refers that it is Paul
doctrine only. They refer it as a polemical doctrine formulated by paul at a specific
time of his ministry to defend the threats of Judaism. Others say that the core idea
behind this doctrine is finding a solution that how Gentiles can participate in God’s
covenant with Israel. Just to solve the crisis in Galatians. Another idea is that Paul
formulated this doctrine So it does not have a strong basis as Jesus never taught
about this idea. Hanna Stettler relates this idea of justification in the gospel of Luke
18:14 the parable of a tax collector and the Pharisee. According to him, Paul adopted
this idea from the teaching of Jesus. Hanna says “semantically, the connection of
δικαιοΰν with ‘tax collector’ is just as shocking as Paul’s δικαιοΰσθαι ... χωρίς έργων
νόμου in Romans 3:28 (or — even more so δικαιοΰντα τον ασεβή in Romans 4:5).
Paul, like the parable, uses δικαιοΰσθαι in a synthetical sense: the sinner God justifies

6
Douglas J. Moo, The Letter to the Romans, 226.
7
William Ambrose Spicer, Our Day in the Light of Prophecy (Shanghai, China: Signs of the Times
Pub. House, 1925), 192.
has no righteousness in himself.”8 The parable of in Luke 18 and Pual’s doctrine for
justification by faith alone are similar thoughts. Tax Pharisee tried to just through the
works of the law such as fasting, tithe, etc. On the other hand, the tax collector is not
trying to be justified on behalf of his works rather he is repenting and asking for the
mercy of God. Jesus said, “I tell you that this man, rather than the other, went home
justified before God.” (Luke 18:14). This shows that justification by faith is, not a
doctrine of Paul it’s a doctrine of Jesus. Hanna concludes this thought by saying “The
conceptual congruity between Luke 18:9-14 on the one hand and Galatians 2:16 and
Romans 3:28 on the other make it very likely that those who formulated these
statements on justification did so with this parable in mind. Since Romans 3:20-28
contains a whole cluster of ideas which agree with this parable, it is well possible that
Paul himself knew it. Historically, we have no reason to preclude that he had access
to it.”9

5. Righteousness of God

What does this mean when Paul talks about the righteousness of God? According
to Bird, he talks about the rectification of creation and faithfulness of God with his
covenant. He named it the saving action of God for the deliverance of His people.10
This shows the righteousness of God is connected to salvation. David says “deliver
me in your righteousness.” (Psalm 31:1) But at the same time, Bird considers
righteousness as God’s faithfulness to his covenant which means the righteousness of
God is conformity to his norms. These norms are the law. So God judges the wicked
according to his law. “All who sin apart from the law will also perish apart from the
law, and all who sin under the law will be judged by the law.” (Romans 2:12). When

8
Stettler. Hanna, “Did Paul Invent Justification By Faith?,” Tyndale Bulletin 66, no 2 (2015): 182.
9
Stettler. Hanna, “Did Paul Invent Justification By Faith?,” 194.
10
Micheal F. Bird, The story of the God Bible Commentry (Scot McKnight, 2016), 111-112.
we are judged by the law we find ourselves guilty. The sinner finds himself a
transgressor, condemned to death by holy law. He turns to it with the thought, "I will
do what it says, and become righteous and win life." But he cannot undo the fact that
he has sinned. A holy law can only cry, "guilty! guilty!" to one who has transgressed
it. The law declares righteousness; it cannot give it. 11 This is clear that we want to be
righteous but our carnal mind is unable to do it by nature. So no one can ever achieve
righteousness by his works. Then who can reach the standards of the judgment of
God if he judges us according to the conformity of his norms? There is no one. Here
the saving action of God works. we will see this in the later section.

6. Justification Of Gentiles

Paul argues that Jews who boast on their works of the law will not be justified on
the bases of them. Everyone will be justified on the bases of faith. Even the Gentiles
who believe in the sacrifice of Jesus will be justified on the bases of faith only.
Steven explains it in this way “Paul is saying that there is only one way of salvation
taught in the Bible. There is one way of salvation for the Jew, and it is exactly the
same way for the Gentile. There is one way of salvation for those in the Old
Testament, and it is exactly the same in the New Testament, whether for a Jew or for
a Gentile. There is only one way of salvation, and it is by faith alone in Christ alone.
Circumcision is nothing. Uncircumcision is nothing. Faith in Christ alone is
everything.”12 There is no place for boasting on the generational righteousness for the
Jews. Walter says“ in the matter of justification, no restriction of nationality applies,
Jews and Gentiles alike are simply justified by faith.”13 Some Jews consider the
righteousness of Abraham still belongs to them but it is not true it applied to the
11
William Ambrose Spicer, Our Day in the Light of Prophecy, 192.
Steven J. Lawson, “Paul and James: Are We Justified by Faith or by Faith and Works?,” Puritan
12

Reformed Journal 03 no, 02 (July 2011): 44-45.

13
Maier, Walter A. “Paul Concept of Justification, 256.
physical seed of Abraham. Bird says “This righteousness is manifested apart from the
Law and yet standing in continuity with it and, importantly, availing for both Jews
14
and Gentiles.” now being in Christ we all are one. Schreiner explains this in a way
“By virtue of union with Christ, Gentiles participate in the blessing promised to
Abraham. Faith links us to Jesus Christ and to all that he is for us.”15

7. Christ the source of our righteousness

Faith in Christ enables us to share his righteousness in the judgment of God. “This
righteousness is given through faith in Jesus Christ to all who believe.” (Romans
3:22). Different scholars wrestle with the idea that is this “faith in Christ” or faith of
Christ. Douglas says that its faith of Christ rather than faith in Christ. According to
this faithfulness of Christ to God make us righteous. On the other hand, Bird diverts
with the idea of “faith in Christ.” According to him faith in Christ gives us a position
in Christ. So we share his righteousness. 16 W.A Spicer explains “It is perfect
righteousness and full salvation that Christ brings into every believer's heart. In Him,
all fulness dwells, And ye are complete in Him.”17 This is the way we are
incorporated with Christ in a union with him.

Bird has also a view about incorporation with Christ. He says “the real
satisfaction of the law that formerly condemned believers and God really acts
righteously by vindicating his righteous son through raising him from the dead.
Believers are incorporated into the justified Messiah and what God

Micheal F. Bird, “Incorporated Righteousness: A Response To Recent Evangelical Discussion

14

Concerning The Imputation Of Christ’sRighteousness In Justification,” Jets 47 no, 2(June 2004):

263.
Thomas R. Schreiner, “ Justification By Works and “Sola Fide”,” Southern Baptist Journal Of
15

Theology 19, no, 4(Winter 2015) :47

16
Micheal F. Bird, The story of the God Bible Commentry,113.
17
William Ambrose Spicer, Our Day in the Light of Prophecy, 197.
declares true of Jesus is also theirs because they are in Christ.” 18 We can also
consider Bird’s view as a positional fact. In Christ reality gives us a position in Christ
which enables us to share everything of Christ and so the righteousness of Christ.

8. Conclusion

As described in the introduction that justification by faith is a matter of great

discussion since the Pentecostal reformation. The phrase used at the beginning of
Romans 3:21 “ But Now” is a sign of change or contrasting from the previous idea
explained in 3:20. “Therefore no one will be declared righteous in God’s sight by the
works of the law; rather, through the law, we become conscious of our sin,” Paul
says but now the story has been changed. We will be justified “apart from the law.”
Based on faith in Christ. God has presented Christ as the propitiation for our sins.
Wiley says “we are justified free by his grace through the redemption which is in
Christ Jesus, whom God put forward as a propitiation through faith in his blood, to
demonstrate his justice, for the sake of pardoning the previous sins in the forbearance
of God to show himself just and the justifier of him who has faith in Jesus. For we
reckon a man to be justified by faith without works of the law.”19

Jesus took all the hostility which God has toward wickedness, sin, and evil. He
absorbed all the judgment due to us because of our sin and died on behalf of us. Now
faith unites us to Christ, and when we are “in Christ” God counts all our sins as His,
and all His righteousness as ours. R.C Sproul considers it a double imputation.

He says “imputation refers to that act by which God “counts” or “reckons” us just
by legally transferring the righteousness of Christ to our account. This involves the
Michael F. Bird, “Justification As Forensic Declaration And Covenant Membership: A Via Media
18

Between Reformed And Revisionist Reading Of Paul,” Tyndale Bulletin 57, no.1 (2006): 120.
19
Wiley, “Justification by Faith,” Life of the Spirit 15, no. 170/171 (August-September 1960): 52.
transfer of Christ’s merit to us. Christ’s righteousness is not infused in us but is
assigned to us and is counted for us. Our redemption is grounded in a double
imputation by which our sins are transferred to Christ in the atonement and his
righteousness is transferred to us.”20 His righteousness now belongs to us and we are
justified now by the faith in Christ, not by the godly justification. Norman explains
“the old covenant has been set aside. Justification comes only through faith in Jesus
Christ, his blood and righteousness, not by adherence to the provisions of the Mosaic
covenant. To attempt justification in that way is to distance one’s self from Christ and
to make salvation a matter of human achievement (Romans 9:32). If justification by
adherence to the Mosaic system is impossible, surely every other form of justification
on the basis of human achievement is impossible.” 21 If God justifies only Godly
People no one will be able to stand in His judgment. But God justifies us in Christ.
Through the atonement of Christ, we are declared righteous by faith in Him.

Bibliography

 Barrett, Matthew. The Doctrine on Which the Church Stands or Falls:

Justification in Biblical, Theological, Historical, and Pastoral Perspective.
Wheaton, IL: Crossway, 2019.

R. C. Sproul, Faith Alone: the Evangelical Doctrine of Justification (Grand Rapids, MI: Baker

20

Books, 2017), 36-37.

Norman P. Shepherd, “Justification by Faith Alone,” Reformation and Revival 11, no.2 (Spring
21

2002): 87
 Bird, Michael F. “Incorporated Righteousness: A Response to Recent
Evangelical Discussion Concerning the Imputation of Christ’s Righteousness
in Justification.” Journal of the Evangelical Theological Society 47, no.2
(2004): 253-275.
http://search.ebscohost.com/login.aspx?
direct=true&db=rfh&AN=ATLA0001457896&site=ehost-live.
 Edwards, Jonathan, C. Matthew. McMahon, and Therese B.
McMahon. Justification by Faith Alone. Coconut Creek, FL: Puritan
Publications, 2014.

 James R. Edwards, Romans, New International Biblical Commentary

(Peabody, MA: Hendrickson, 1992) 102.
 Lowrie, Walter. "About "Justification by Faith Alone"." The Journal of
Religion 32, no. 4 (1952): 231-41. www.jstor.org/stable/1200104.

 Maier, Walter A. “Paul Concept of Justification and some recent

Interpretations of Romans 3:21-31.” The Springfielder: 248
 Bird, Michael F. “Justification As Forensic Declaration And Covenant
Membership: A Via Media Between Reformed And Revisionist Reading Of
Paul.” Tyndale Bulletin 57, no.1 (2006): 109-130.
 Bird, Michael F. The story of the God Bible Commentary. Scot McKnight,
2016.
 Moo, Douglas J. The Letter to the Romans. Grand Rapids, MI: William B.
Eerdmans Publishing Co., 1995.

 Schreiner, Thomas R. “Justification by Works and Sola Fide” The Southern

Baptist Journal of Theology 19, no. 4 (2015): 39-58.

http://search.ebscohost.com/login.aspx?
direct=true&db=rfh&AN=ATLAn3893799&site=ehost-live.
 Schreiner, Thomas R. Faith Alone: the Doctrine of Justification: What the
Reformers Taught and Why It Still Matters. Grand Rapids, MI: Zondervan,
2015.
 Shepherd, Norman P. “Justification by Faith Alone.” Reformation and Revival
RAR11, no. 2 (Spring 2002): 75-92.
https://www.galaxie.com/article/rar11-2- 05?highlight=justification%20by
%20faith%20alone

 Spicer, William Ambrose. Our Day in the Light of Prophecy. Washington,

D.C: Review and Herald Publishing Assn, 1918.

 Sproul, R. C. Justified by Faith Alone. Wheaton, IL: Crossway, 2010.

 Stettler, Hanna. “Did Paul Invent Justification by Faith?” Tyndale Bulletin 66,
no.2 (2015):161-196.

http://search.ebscohost.com/login.aspx?
direct=true&db=rfh&AN=ATLAn3844064&site=ehost-live.

 Lawson, Steven J. “Paul and James: Are We Justified by Faith or by Faith and
Works?,” Puritan Reformed Journal 03 no, 02 (July 2011): 38-62.
 Wiley. “Justification by Faith." Life of the Spirit (1946-1964) 15, no. 170/171
(1960): 50-57. www.jstor.org/stable/43705599.