15 “We ourselves are Jews by birth and not Gentile sinners; 16 yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.” (Galatians 2:15–16 (ESV)
Martin Luther possessed a singular and even obsessive passion for God’s Word. For in the Scriptures, he discovered God’s truth (John 17:17). Following his conversion, and while teaching from the Apostle Paul’s Epistle to the Romans, Martin posted 95 Theses on the University Church Door of Wittenberg, Germany. It was the bulletin board of the day. His intention was to discuss with his fellow professors the abuses occurring within the church and how such behavior and doctrine deviated from the Scriptures.
He also wrote extensively and debated with leaders of the church who opposed his writings. The formal cause of the brewing controversy was Martin’s contention the Scriptures were the sole authority binding the believer’s conscience. He also affirmed the Bible’s teaching of justification by grace alone, through faith alone, in the person and work of Jesus Christ alone. Attributed to Martin is the statement, “Justification by faith alone is the article on which the church stands of falls.”
Martin Luther taught if the doctrine of justification by faith alone (sola fide) stands, the church stands; if it collapses, the church collapses. While Luther did not use the exact wording “justification is the foundation by which the church stands or falls,” his writings and sermons consistently emphasized its centrality. The Augsburg Confession (1530), a key Protestant statement, explicitly calls justification “the article on which the Church stands or falls.”
The following is an excerpt from Luther’s book Justification by Faith. It is his brief commentary concerning Galatians 2:16.
For this cause, we do so often repeat and so earnestly set forth the righteousness of faith that the adversaries may be confounded and this article established and confirmed in our hearts. And this is a most necessary thing; for if we once lose this sun, we fall again into our former darkness. And most horrible it is that the Pope should ever be able to bring this to pass in the church: that Christ should be denied, trodden under foot, spit upon, blasphemed, yea, and that even by the gospel and sacraments—which he has so darkened and turned into such horrible abuse, that he has made them to serve him against Christ, for the establishing and confirming of his detestable abominations. O deep darkness! O horrible wrath of God!
“Even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law.”—Galatians 2:16
This is the true means of becoming a Christian, even to be justified by faith in Jesus Christ and not by the works of the Law. Here we must stand, not upon the wicked gloss of the schoolmen, which say that faith justifies when charity and good works are joined with it. With this pestilent gloss the sophisters have darkened and corrupted this and other like sentences in Paul, wherein he manifestly attributes justification to faith only in Christ. But when a man hears that he ought to believe in Christ, and yet, notwithstanding, faith does not justify except it be formed and furnished with charity, by and by he falls from faith—and thus he thinks, “If faith without charity does not justify, then faith is in vain and unprofitable. And charity alone justifies; for except faith be formed with charity, it is nothing.”
The role of charity. And to confirm this pernicious and pestilent gloss, the adversaries do allege this place: “Though I speak with the tongues of men and of angels…and have not charity, I am nothing” (1Co 13:1-2). This place is their brazen wall! But they are men without understanding, and therefore they can see or understand nothing in Paul. By this false interpretation, they have not only perverted the words of Paul, but have also denied Christ and buried all His benefits. Wherefore, we must avoid this gloss as a most deadly and devilish poison, and conclude with Paul that we are justified, not by faith furnished with charity, but by faith only and alone.
We grant that we must teach also good works and charity, but it must be done in time and place; that is to say, when the question is concerning works, and does not touch this article of justification. But here the question is: By what means are we justified and attain eternal life? To this we answer with Paul that by faith only in Christ we are pronounced righteous, and not by the works of the Law or charity (Gal 2:16). [This is] not because we reject good works, but because we will not suffer ourselves to be removed from this anchor-hold of our salvation, which Satan most desires. Wherefore, since we are now in the matter of justification, we reject and condemn all good works; for this place will admit no disputation of good works.
In this matter, therefore, we do generally cut off all laws and all the works of the Law. But the Law is “holy, and just, and good” (Rom 7:12). True, it is. But when we are in the matter of justification, there is no time or place to speak of the Law. [Instead,] the question is what Christ is, and what benefit He has brought unto us. Christ is not the Law; He is not my work, or the work of the Law. He is not my charity, my obedience, or my poverty; but He is the Lord of life and death, a mediator, a savior, and a redeemer of those that were under the Law and sin. We are in Him by faith, and He in us. The bridegroom must be alone with the bride in his secret chamber, all the servants and family being put apart. But afterwards, when the door is open and he comes forth, then let the servants and handmaidens return to minister unto them. Then let charity do her office, and let good works be done.
The role of the Law. We must learn therefore to discern all laws (yea, even the Law of God), and all works, from the promise of the gospel and from faith, [so] that we may define Christ rightly. For Christ is no law, and therefore He is no exactor of the Law and works; but He is “the Lamb of God, which taketh away the sin of the world” (Joh 1:29). This faith alone lays hold of—and not charity, which notwithstanding must follow faith as a certain thank[1]fulness. Wherefore, victory over sin and death, salvation, and everlasting life come not by the Law, nor by the works of the Law, nor yet by the power of free-will, but by the Lord Jesus Christ only and alone. “That we might be justified by the faith of Christ, and not by the works of the law.”—Galatians 2:16b
Paul speaks here not of the ceremonial law only, as before we have said, but of the whole Law—for the ceremonial law was the law of God as well as the moral law. For ex[1]ample, circumcision, the institution of the priesthood, and the service and ceremonies of the Temple were as well commanded of God as the Ten Commandments. Moreover, when Abraham was commanded to offer up his son Isaac in sacrifice, it was a law. This work of Abraham pleased God no less than other works of the ceremonial law did, and yet was he not justified by this work, but by faith, for the Scripture says, “Abraham believed God, and it was counted unto him for righteousness” (Rom 4:3; Gen 15:6). But since the revealing of Christ, say they, the ceremonial law kills and brings death. Yea, so does the Law of the Ten Commandments also, [if] without faith in Christ.
Moreover, there may no law be suffered to reign in the conscience, but only the law of the spirit and life, whereby we are made free in Christ from the Law of the letter and of death, from the works thereof, and from all sins. [This is] not because the Law is evil, but because it is not able to justify us, for it has a plain contrary effect and working. It is a high and an excellent matter to be at peace with God; and therefore, in this case, we have need of a far other mediator than Moses or the Law. Here we must be nothing at all, but only receive the treasure which is Christ, and apprehend Him in our hearts by faith— although we feel ourselves to be never so full of sin. These words, therefore, of the apostle, “That we might be justified by the faith of Christ, and not by the works of the law,” are very effectual—and not in vain or unprofitable as the schoolmen think, and therefore they pass them over so lightly.
This is then a general conclusion: “By the deeds of the law there shall no flesh be justified” (Rom 3:20). The Law of God is greater than the whole world, for it comprehends all men; and the works of the Law far excel even the most glorious will-works of the merit-mongers. And yet Paul says that neither the Law, nor the works of the Law, do justify. Therefore, we conclude with Paul, that only faith justifies.
May the Lord’s truth and grace be found here.
Soli deo Gloria!
His Word Today 