Sola Fide (Rom 3:21-31)

Introduction

If you have your Bible with you, please open it to Romans 3:21-31.

As you turn there let me remind you of where we are with our series:

In our final series as a church, we’ve been working through what’s called the Five Solas and in doing so, we’ve taken into account church history and the necessity of reformation both then and now.

During our first week, I explained that the primary importance of the Reformation was in the recovery of the Gospel which had been hidden under a veil of works—this week’s passage will remind us of that importance. Last week, we spent the week dealing with sola scriptura, the idea that Scripture alone is authoritative—not the church, not a pastor, not us; and unless we’re proclaiming the Word of God accurately, we don’t really have authority—Scripture is the final authority.

With that said, I did caution against what is sometimes referred to as nuda Scriptura, the idea that Scripture alone means that you don’t use creeds or confessions or anything like that—I warned that often when someone makes a statement like “no creed but the Bible” what they really mean is that they only believe their own interpretation of Scripture—even if it contradicts what is considered orthodox Christianity.

This morning we’re dealing with sola fide or faith alone. This one sola differentiates true Christianity from every other religion, which is an importance that we need to consider as we dig into this morning’s text.

Let’s read Romans 3:21-31 together.

Romans 3:21–31 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. 27 Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. 28 For we hold that one is justified by faith apart from works of the law. 29 Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, 30 since God is one—who will justify the circumcised by faith and the uncircumcised through faith. 31 Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.

As we study this passage together, we’re going to break this sermon into two parts: (1) Salvation is by Faith Alone (21-31) and (2) Implications of Sola Fide. The first section will exposit the text itself—we’ll work line-by-line through it and we’ll see the overall premise for what we call sola fide—that true salvation is something that is received by faith alone, not through works or any other means—God intentionally saved His people through faith. The second section will deal with how this doctrine played out during the Reformation and how it plays out even today.

Our goal for this morning is for you to see that the idea of salvation being by faith alone isn’t novel—it’s in Scripture and it has significant implications for us concerning our salvation and just in our lives as Christians.

Prayer for Illumination

Salvation is by Faith Alone (21-31)

The Law and the Gospel (21-26)—our text starts by essentially distinguishing between the Gospel and the Law, which might sound a little unusual, but there is a distinction to be made—the Law itself isn’t the Gospel, but the Law has a purpose.

The Law’s Purpose—we’re told in v. 21, that the “righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it.”

Notice that distinction—that God’s righteousness has been manifested apart from the law.

That word manifested really has the idea of being made visible—so, the distinction is that God’s righteousness has been made visible apart from the Law itself.

This idea has a rather important meaning—because many during the life of Jesus and during our modern era believe that righteousness is given or earned by right living, but the text is telling us that obedience to the Law doesn’t make a man righteous.

However, both the Law and the Prophets—meaning the OT Scriptures—all bear witness to the truth of God’s righteousness.

Obedience to the Law can’t make one righteous because no one in sin can rightly keep all of God’s Law; however, God’s Law reveals to us God and who He is and His righteousness.

This idea really makes sense when you consider the rest of Paul’s writing in Rome—Paul had spent the first two chapters expounding on the fact that no human is righteous whatsoever—he explains in Romans 1:16–17 that the Gospel itself is the very fact that God makes righteous those who live by faith. “16 For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. 17 For in it the righteousness of God is revealed from faith to faith; as it is written: “But the righteous one will live by faith.””

So, part of his thesis through the letter to Rome includes the idea that salvation is by faith alone—it makes sense that he would reintroduce this idea after dealing with the fact that no one apart from Jesus’ atoning work is righteous (see Romans 2)

God’s righteousness given to us isn’t given to us by our obedience to the Law—rather, and this is the Gospel—God’s righteousness is given to “all who believe.” All who have faith in Jesus Christ.

Of course, that brings up an important question: Is the Gospel distinct from the Law?—and it’s a question that requires some nuance.

There is an important distinction between the Law and the Gospel in that the Law provides commands which reveal our sin, displays the nature of God, and shows us how to live, whereas the Gospel reveals the forgiveness of sin through Jesus Christ because of the nature of God.

However, knowing this doesn’t mean that the Law and the Gospel are at odds with one another—the Gospel provides the means through which the Law is fulfilled both corporately and individually.

And that’s the distinction—the Law is not negated by the Gospel, but rather fulfilled by the Gospel through Jesus Christ.

Whereas no one will be saved by works of the Law—Galatians 2:16 “16 nevertheless, knowing that a person is not justified by works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by works of the Law; since by works of the Law no flesh will be justified.” Romans 3:20 “20 because by the works of the Law none of mankind will be justified in His sight; for through the Law comes knowledge of sin.”

All who are saved are saved through faith in what the Gospel proclaims—that Jesus saves His people as the perfect sacrifice that atones for the sins of His people and fulfills the demands of the Law.

Since Jesus fulfills the Law, He can offer Salvation freely to those who are united to Him, which is the whole point.

We cannot earn salvation by obeying the Law because in our sinfulness, we cannot fulfill the Law.

However, Jesus can give salvation to all who repent of sin and wholly follow Him.

And He does to all who believe regardless of who they are because “all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Jesus Christ.”

None of us are worthy of God’s righteousness on our own, but Jesus makes those who believe righteous by virtue of His own obedience and our faith in His obedience.

Jesus’ Fulfillment of the Law (27-31)—the idea of how Jesus does all this; how He fulfills the Law and what exactly that means for us today is then given throughout vv. 25-31.

Jesus is who fulfills the Law and through His fulfillment in His death, burial, and resurrection, we see God’s righteousness (25-26)

While our salvation is earned by Jesus Christ, it’s really not earned by us—in fact, the Bible utilizes the word gift to describe how we receive salvation—we can’t work for it, we can only receive salvation as a gift—or, put differently, we don’t save ourselves, He saves us.

How does He do this? Generally by fulfilling the Law for us—specifically (according to Romans 3) by being a propitiation by his blood after being put forwards by God for that purpose.

A propitiation is the means through which wrath is appeased—so Jesus by His blood—by His death, burial, and resurrection is the means through which wrath is appeased or settled.

Whose wrath? Well, it would be the wrath of the Father against sin—and that ought not surprise us as Paul states in Romans 1:18 that “the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth in unrighteousness,”

Jesus’ blood is the means of satisfying that wrath against sin.

Because He alone fulfills the requirements of the Law; and He alone can satisfy the wrath of God.

Again, something that we as mere humans couldn’t and cannot—Jesus does and through our union with as His people—those who have repented from our sins, called on the name of Jesus, and believe, we participate in His righteousness by being made righteous through His blood, which is the propitiation of sin.

Through His death, burial, and resurrection we see both God’s righteousness and justice while still participating in the righteousness and justice of Jesus Christ through faith alone.

Of course, since Jesus’ Gospel includes the idea of Him fulfilling the Law and we’re united to Him by faith, we can’t boast in ourselves (27-31)

In fact, when we understand the full extent of what Jesus has accomplished for us, to try and boast in our own ability whatsoever is just utter foolishness. Why?

Because nothing about our salvation is contingent on us or based on our own ability.

We couldn’t try harder, we couldn’t obey more, we couldn’t do anything—we are simply to have faith in Jesus’ ability to atone for our sins.

To think that we could do anything to earn our salvation is foolish pride.

And Paul emphasizes this in vv. 28 and 30—that all who are justified are only justified by faith without works of the law.

Regardless of ethnicity, regardless of who we are—it is only through faith that Jesus justifies us.

I do find it interesting that in v. 30, the sign of circumcision is brought up to discuss how justification works for both Jews and Gentiles—that regardless of the person’s circumcision, they are saved by faith.

With that in mind, it’s very clear then that we cannot boast in our own salvation or of our own effort.

Our salvation isn’t contingent on our own effort, it’s contingent on what Jesus has accomplished—so, what part of us could boast about our salvation?

Rather, if we feel the need to boast, we can really only boast in Jesus Christ—who saved us through His fulfillment of the Law for us.

Of course, the typical response to all that would be that we no longer need the Law then. v. 31, “Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.”

With that said, to overthrow the Law because Jesus has fulfilled the Law on our behalf would neglect the truth that the Law has other purposes than just to be something that needs fulfilled.

The typical Reformed view of the Law is that it has multiple purposes—to make sin known and drive us to Christ, to reveal God’s character as a moral guide, and to restrain evil in the world around us.

While Jesus fulfills the Law for us, we still need to the Law to help us see where all we fall short—to help us to continue repenting, to drive us closer to Jesus Christ, to provide moral guidance concerning life around us, and to show us in greater detail who God is.

We need the Law otherwise we won’t understand the richness of the Gospel and how it influences every aspect of our lives.

Transition: The Law has its purposes, but the Law doesn’t save nor can it save. Jesus saves and it is through faith in His atoning work for us that we’re given His righteousness, which is a gracious act of love for HIs people. Of course, knowing that salvation is by faith alone provides several implications both historically (particularly in the Reformation), but even today. Let’s talk about those implications.

Implications of Sola Fide

Sola Fide and the Reformation—during the Reformation, as I’ve stated numerous times already, the Gospel itself had been hidden under a veil of works; and by hiding the Gospel, what the people heard and were taught wasn’t really Christianity, but rather a bastardization of Christianity.

Remember the RCC sacramental system, which was and is still taught by the RCC:

Rather than simply believing by faith in Jesus’ atoning work for us, the RCC teaches that you must also do works that they call the sacraments:

RCC Catechism, “The Church affirms that for believers the sacraments of the New Covenant are necessary for salvation.” (Catechism of the Catholic Church, Second Edition, §1129)

What they mean by sacraments are the works of baptism, confirmation, partaking the Eucharist, penance, anointing of the sick, holy order, and matrimony. (CCC, §1113).

Without these sacraments, there is no salvation according to the RCC.

Of course, during the Reformation era, there was also the selling of indulgences that masked the Gospel itself.

The indulgences didn’t necessarily save, but they lessened the amount of time someone would spend in purgatory.

Salvation in the RCC according to their own catechism and doctrine isn’t by faith alone—it requires human effort and work.

But consider Romans 3:21-31. God’s Word teaches us salvation is given to us as a gift by faith alone in Jesus’ efficacious work on the cross for our sins.

Do you see the contrast? — True Christianity always teaches salvation as something that is attained not through human effort but by God’s graciousness, which is poured out on those who believe in faith.

During the Reformation era, those who reformed recognized that there was a significant difference between the works-based false gospel of Rome and the faith-based Gospel of Jesus Christ.

And they considered it worth fighting against because eternal souls were at risk.

Sola Fide and Today—during our modern era, the Gospel is still hidden under a veil of works in certain circles, many of whom claim to be Christian.

For example, consider the Prosperity gospel—part of the Word of Faith movement, which has been compared to the works-based false gospel of Roman Catholicism.

In the prosperity gospel, proponents subvert the truth by teaching people to seek after the things that God has told us not to seek after—namely material blessings.

And the idea really is that if you just pray enough, read your Bible enough, believe enough, God will bless you.

It sounds nice until you remember that true Christianity actually teaches the opposite.

Or consider churches with legalistic tendencies and moralistic deism

Though many wouldn’t say that you had to be moralistically pure all the time to earn your salvation, many act like this.

I think most Christians have some experience with people and even churches like this—even if it wasn’t for long. The type of church or Christian that would argue

that you aren’t saved unless your conscience worked the same ways theirs did concerning secondary or tertiary issues—issues that don’t pertain to salvation itself.

The type of church or Christian that would argue that by doing good works, they’re earning their salvation.

Again, consider how Romans 3:21-31 teaches us salvation is given to us.

Do you see the contrast? — True Christianity always teaches salvation as something that is attained not through human effort but by God’s graciousness, which is poured out on those who believe in faith.

During our era, there is still a need to fight against works-based false gospels whether that’s Rome, the prosperity gospel, legalism, or moralistic deism.

It is a worthwhile fight because eternal souls are still at risk.

Transition: The implication of sola fide in practice is a constant posture against any type of false gospel that purports that salvation can be earned, because it can’t. We need to oppose false gospels of works. We need to oppose false religions of works. We need to champion the true Gospel that includes salvation by faith alone. That’s a high task in and of itself and its something that takes more than just an individual to do well—meaning, the local church needs to champion the Gospel well enough that false gospels and false religions are opposed.

With that said, that doesn’t mean that there isn’t a way to apply this individually. Rather, I think the implications of sola fide are simple but vital for individuals and in context of Romans 3:21-31, I think there are two applications that are worth really thinking through: (1) your salvation is by faith alone—stop trying to earn it and (2) your salvation is by faith alone—so, boast in Christ.

Let’s talk about those applications.

Application

First, your salvation is by faith alone—stop trying to earn your salvation—now, I already know that many of us would say that we really aren’t trying to earn our salvation whatsoever, but the reality is that we still often live like we are.

We often find ourselves in rather high performing situations—whether that’s work, school, college, etc., but Christianity isn’t about performance, it’s about faith in Jesus and His ability to save us from our sins.

That doesn’t mean that performing at a high level at work, school, college, etc. is a negative thing (though it can be), but it is saying that if you treat your faith in the same way, even though you say you believe that you’re saved by faith, you aren’t really living like it.

The issues with that are two-fold: (1) that’s simply not how it works and (2) it places us in a cycle of works rather than resting in the grace of God found in Jesus Christ.

And if that’s how we’re living our Christian life, the sabbath-rest that we’re to find in Jesus will always evade us—we’ll just remain on that cycle of just trying to do more and try harder.

Now, on the flip-side, this doesn’t mean that we don’t do good works as Christians nor does it mean that we don’t do our best when we serve the Lord—it’s just a realization that good works and the quality of our works can’t save; thus, our good works have a different purpose.

Rather than working for salvation, we do good works because Jesus has saved us—James makes that point abundantly clear in his letter, that if you say you believe, but you don’t have good works, you’re deceiving yourself.

Consistent good works are the fruit of someone who genuinely believes—in a way, though they aren’t exclusive as worship, they are part of our worship of the Lord.

With this in mind, that your salvation is by faith alone in Jesus Christ and you don’t need to earn it—rest in this truth.

Recognizing that Jesus has saved you not based on your own merit but on His gives you cause to celebrate, praise, and rest.

Celebrate the truth that you didn’t have to earn your salvation, but you were given your salvation as a free gift.

Praise Jesus for giving that gift to you not because of you but because of His love for you.

And rest knowing that if your salvation is by faith alone in Jesus Christ, you can’t mess it up when you’re tempted, when you stumble in sin, or when you struggle with life in general.

That frees you up to:

Worship Jesus authentically

Do good because He has saved you.

And actually experience the sabbath rest promised to you in Him.

Stop trying to earn your salvation, you can’t. Rest in Jesus.

Second, your salvation is by faith alone—so boast in Christ.

We tend to celebrate our own accomplishments often to an extreme.

Part of this is just due to our own cultural or societal norms—we turn everything into a milestone and throw parties every chance we have to celebrate those milestones.

And it’s easy for us to turn the celebration of completing our milestones into idolatry—it’s easy for us to turn ourselves into idols as we celebrate our own accomplishments.

The issue is that our salvation isn’t our own accomplishment—it’s Jesus’ accomplishment for us.

And yet, many Christians act as if they’re God’s gift to the world—almost as if God owed us our salvation.

In pride, they puff themselves up as if they’re the most intelligent, the most gifted, the most whatever it might be, but in reality, they owe everything to Jesus for saving them.

Really, if you truly understand how little you actually contribute to your salvation, you wouldn’t boast at all because as someone once said, “you contributed nothing to your salvation except the sin that made it necessary.”

With that in mind, stop boasting in your own ability, boast in Jesus and His ability.

Doing this will glorify God because you’re taking the focus off of yourself and placing it on Jesus.

Doing this will please God because you’re making yourself less as you make more of Him.

Doing this will aid in pointing others to Jesus because others will see that you understand how little you’ve actually done and how much Jesus has done.

Stop boasting in yourself—you don’t deserve the credit, He does—so boast in Him.

Sola Fide became one of the rallying cries of the Reformation because it contrasted with unbiblical ideas concerning salvation. Sola fide also helped the average person understand their role when it came to salvation itself—that no human is the actor in his own salvation, rather, he’s the receiver when it comes to salvation.

It became one of the rallying cries of the Reformation because Scripture is so abundantly clear that salvation requires faith and not works, but people had taught and still teach the opposite.

True Christianity will always teach that salvation is by faith alone.

Pastoral Prayer