The key phraseology of Paul is “through faith” or “by faith.” He mentions it 31 times. Not only Paul though, since James and Peter each use the phrase once, and the writer of Hebrews uses it 24 times.
Our lives come from God. Every good and perfect gift comes to us through the Father. (James 1:17) Well, except salvation and righteousness; we must work for those. No! Heaven forbid!
Even if you had to do some things in order for the promise of forgiveness to apply to you, how would you know when you had done enough good? At any rate, merit has been taken away from us...
Melancthon may as well have said that he could quote Paul, Augustine, and the Fathers all day long, but see here! Peter too, and the prophets also, lend support for justification by faith.
Only the high priest could represent the people before God in the temple. But Jesus, the “great high priest,” represents us before the Father in heaven. We cannot represent ourselves.
Some people rely on religion as a way to gain peace or go to heaven—or rather, not go to hell. This puts the cart before the horse. Instead, they should be interested in being with God.
Søren Kierkegaard wrote in Sickness Unto Death that we acquire a new appreciation of ourselves when the self is viewed “directly in the sight of God.” When we see ourselves as God sees us, everything changes.
It is easy to admit that everyone is a sinner, since we see the evidence in the news, in the lives of those we love, and certainly in our own lives. Scripture also plainly states...
Imagine a man condemned to spend the rest of his life in prison. One day, the word comes from the jailer that the president has pardoned his offense. It is too good to be true.
What else do I need to do? Nothing. Christ has done it all. He he has taken unrighteous sinners and assigned his own righteousness to their account.
Even our currency proclaims Christ alone. “In God we trust.” What is unwritten is that we do not trust in money or what it buys—or who does the buying. Yet when it comes to religion, we want to trust in the things we do, as though they can buy salvation.
Faith is not ineffectual—or as some insinuate, “pie in the sky.” Faith is a light, life, and force in a person as to renew the heart, mind, and spirit. Faith makes new people of those who believe in Christ
Saving faith does not happen because one performs the right deeds or recites the correct formula or prayer. Nor does it come about all at once.
Daily sacrifices were performed at the temple in Jerusalem because God commanded. Sacrifice was done as an outward expression of grateful dependence upon God.
Even the saints of old understood the kind of worship that expected blessings from God. It may not have seemed like they understood anything but a quid pro quo religion.
Justifying faith, properly understood, includes these three things. First, that a promise has been made. God has promised to forgive our sins and cleanse us from all unrighteousness in order to reconcile the world to himself through Christ.
If a promise is made, faith—not work—is required. This is true in human relations and it is no less true in the relationship between the human and the divine.
We should certainly offer our whole selves to God (Rom 12:1). Yet, to imagine that this appeases God's wrath or earns justification and salvation is self-deception.
Knowing stories about Jesus is not faith. Faith is a matter of the heart over the head. Faith trusts that God loves me even when I think that he cannot.
Ironically, so-called personal faith does not rely upon personal works but upon the person of Christ. It is solely because of him that God is reconciled and made favorable toward us.
How misleading—and even rude—it would be to invite people to a party and then demand that they serve the guests in order to stay.
Circumcision was a seal or sign of Abraham's faith in God's promise. It was not a requirement for earning God's grace. Rather, it was a sign that Abraham believed what God promised.
The law is always accusing us of wrongdoing. That is the law's job. Furthermore, we know the law is right. In ourselves, we have no leg to stand on. The law has us dead to rights.
God is concerned, though not primarily so, with the things that we do. The external matters such as are found in the second table of the law are there—in second place—for a reason.
The words of Jesus are enough. If it is Jesus who makes us free, how dare we try to make ourselves free through works of the law? So some say, “Yes, he sets you free but you must add works to remain free.”