Christ Died Once for All,
and Our Gratitude

For as all die in Adam, so all will be made alive in Christ.
—1 Corinthians 15:22, NRSV

William Dutka

We are most thankful for Paul’s letters to our brethren in Rome and Galatia. Although they were written primarily to clear up a controversy that existed in the early church, their contents are invaluable to our more perfect understanding of justification by faith. Even with the apostles as personal instructors, the subject of justification by faith was a difficult concept for the early church to fully grasp. We can see through the Scriptures that biblical understanding takes time, patience, study, and the holy spirit to illuminate our minds to know and understand the will of God (2 Corinthians 2:14-16; 1 Peter 1:10).

The congregations at Rome and Galatia were quite diverse, and with diversity comes controversy. Some in the church were Jews trained under the law while others were Gentiles. A contention arose about how one is accepted into the body of Christ.

Many of the Jewish brethren, trained under the precepts of Moses, had difficulty realizing that the law itself was not something to be worshipped. They did not fully grasp that its purpose was to be a schoolmaster to bring them to Christ, to keep them strangers and aliens from the nations that surrounded them. Why should the law bring them to an appreciation and need for a Messiah? We believe that if they were rightly exercised by the precepts of the law, drawn by the finger of God, they would realize that no one except a perfect man could perfectly keep the laws of God.

Paul attempted to help them understand that when they accepted Jesus as the Messiah, they could no longer claim their righteousness was through the law (Galatians 2:21). Paul continued his argument: “O you poor and silly and thoughtless and unreflecting and senseless Galatians! Who has fascinated or bewitched or cast a spell over you, unto whom—right before your very eyes—Jesus Christ (the Messiah) was openly and graphically set forth and portrayed as crucified? Let me ask you this one question: Did you receive the [holy] spirit as the result of obeying the Law and doing its works, or was it by hearing [the message of the gospel] and believing [it]? [Was it from observing a law of rituals or from a message of faith?] Are you so foolish and so senseless and so silly? Having begun [your new life spiritually] with the [holy] spirit, are you now reaching perfection [by dependence] on the flesh?” (Galatians 3:1-3, Amplified).

Justification was not an easy doctrine for the church through the ages to comprehend. Even the Lord’s brother James seemed temporarily hesitant on the subject. Luke tells us, “When they heard it, they praised God. Then they said to him, You see, brother, how many thousands of believers there are among the Jews, and they are all zealous for the law. They have been told about you that you teach all the Jews living among the Gentiles to forsake Moses, and that you tell them not to circumcise their children or observe the customs” (Acts 21:20, 21, NRSV).

We believe Paul made a concession without violating principle by following the advice of the elders at Jerusalem. Luke tells us, “So do what we tell you. We have four men who are under a vow. Join these men, go through the rite of purification with them, and pay for the shaving of their heads. Thus all will know that there is nothing in what they have been told about you, but that you yourself observe and guard the law” (Acts 21:23,24, NRSV).

Even though Paul’s understanding of the matter was correct, he agreed to purify himself in the temple. It is here that we get another glimpse of the character of Paul. If peace, without compromise, could be gained, his brethren could be gained, and this would allow the Gentile converts an equal standing with the Jews. He was willing to settle the matter at the cost of personal humiliation.

The Dark Ages

The medieval church also had its difficulty understanding justification by faith. Although it was not a controversy about being righteous by keeping the law, the medieval church thought that “works” was a means to attain salvation.

Medieval religion taught that salvation was not by grace, but acquired through penance, prayers, indulgences, or works to be performed by the penitent in reparation for sins committed. This ideology grew and became a great source of revenue and power for the reigning church at Rome. It became the heart, the life-blood, and man’s new means for salvation.

Murderers, covenant breakers, liars, and all wicked persons could supposedly be absolved by a simple indulgence. A few coins in the coffer and one could become white as snow (but see Psalm 51:5-7). One could even pay for absolution in advance of the sin being committed (but see Romans 6:1-4; 1 Corinthians 6:9; 1 John 3:8,9). Oh how Jesus’ sacrifice was made null and void!

A difficulty arises in the true understanding of “good works” as stated in the epistle of James. Good works should be the conduct or demeanor of those who are in communion with God. Misunderstandings arise when one considers the “good works” as the vehicle that affords us an opportunity to have a relationship with God.

If only the medieval church could have grasped the proper thought that both James and Paul attempted to convey. Paul tells us that, “In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace” (Ephesians 1:7 NRSV). But the church of the dark ages sold salvation as fire insurance. Bibles were unavailable. Even if one could find a Bible, or afford to purchase one, it was usually written in an unknown tongue (1 Corinthians 14:14-19).

The Reformation

As we enter the Reformation, and eagerly push open its historical door, it is as though we are transported to another place in time—a new society, a society on the brink of change. We cannot open this historical door without giving honor to those faithful ones who preceded the thunderous reformers, and paved the way: Wycliffe, Huss, Wessel, and other expositors whose writings convey the message extolled during the Reformation. They lived during the morning of that glorious day. But the time to trumpet the message had to wait until 1517.

It is at this time, that we come face-to-face with the most prominent voice of the Reformation: Martin Luther. We believe his own personal weight of unworthiness that he felt equaled his zeal to trumpet the message he understood in the Scriptures (J. Kittelson, Luther the Reformer; Augsburg Publishing House, 1986, p. 56f). “Unless I am convicted by Scripture and plain reason, I do not accept the authority of popes and councils, for they have contradicted each other—my conscience is captive to the Word of God” (Roland H. Bainton, Here I Stand, A Life of Martin Luther, Nashville: Abingdon Press, 1950).

Some historians question that Luther stood before Charles V and added, “Here I stand; I can do no other. My conscience is held captive to the will of God.” (Christian History, 11, 2 [#34], p. 50). However, we believe this quotation is the spirit of the Reformation! All the reformers could do nothing but zealously bend to the will of God and proclaim the truth. This, we believe, was his sentiment, as well as of the faithful reformers and brethren of his day, whose diligence to conscience freed the bands of those minds held in bondage by the teachings of the priests.

It was the Luthers, the Tyndales, the Zwinglis, and the Melancthons of the Reformation who heralded literally in the mountains, valleys, and hills that salvation is free! (J. H. Merle d’Aubigne, For God and His People, p. XXV. Reprinted: BJU Press, 2000.) Paul reaffirms this thought: “For by grace you have been saved through faith, and this is not your own doing; it is the gift of God—not the result of works, so that no one may boast. For we are what he has made us, created in Christ Jesus for good works, which God prepared beforehand to be our way of life” (Ephesians 2:8-10, NRSV).

It seems the unfolding of the reformer’s understanding began with the phrase “righteousness of God” as that by which the righteous person lives by the gift of God; and thus, “the righteousness of God is revealed,” to refer to a passive righteousness, not requiring specific works, by which the merciful God justifies us by faith, “as it is written, The one who is righteous will live by faith” (Habakkuk 2:4; Romans 1:17, NRSV; ).

This rediscovered element of truth lifted the personal weight of unworthiness off the shoulders of the Lord’s people. God covers our iniquities through the robe of righteousness, or through the blood of his son, and this mechanism gives us access to commune directly with him. We do not approach God through a church, an organization, or through indulgences, relics, special services, or the lighting of candles. We have the privilege to approach him through, and because of, Jesus’ death, the blood of his sacrifice; this is the conduit that God designed for sinful man to draw near him.

The Reformation had a remarkable negative impact on Papacy’s power. The truth, the Scriptures now published in known languages, wounded the beast. John tells us, “One of its heads seemed to have received a death-blow, but its mortal wound had been healed. In amazement the whole earth followed the beast” (Revelation 13:3, NRSV).

The End of the Age

It is not until we examine the history of the church that we appreciate our present understanding of God’s plans and purposes. We have the means and ability to purchase Bibles, Bible helps, and vast resources that give us greater insight into the Scriptures. We are truly rich! Our understanding of justification was made clear again at the end of the age through the pen of Pastor Russell and the labors of others.

More than our brethren who lived during other periods of the development of the church, we have a clearer understanding of the doctrine of justification: “There is salvation in no one else, for there is no other name under heaven given among mortals by which we must be saved” (Acts 4:12, NRSV).

We are not “saved” nor safe by believing in additional “books” of the Bible, unique practices, or celebrating holy days, indulgences, attending services, or receiving special gifts of the spirit. Any additional requirements, other than through belief in Jesus, become a snare and delusion from the adversary (2 Thessalonians 2:10-12). From the Scriptures we know that salvation can be obtained only one way, and one way alone, through a belief in him who died for us.

Christ’s merit (value) is essential for salvation. Our justification by faith signifies a righteous condition, acceptable to God through faith in Jesus’ sacrifice, in his merit. We must appropriate Christ’s merit, the value that was in him, to ourselves. By doing this we put on Christ, not merely by faith, but more and more we put on his character and are transformed into his glorious image. This transformation takes place in one’s mind, and the outward manifestation is in one’s actions—an index of our heart intentions (Romans 4:25 to 5:2, ASV).

The Redemptive Work

“Therefore, just as sin came into the world through one man, and death came through sin, and so death spread to all because all have sinned—sin was indeed in the world before the law, but sin is not reckoned (Strong’s #1677) when there is no law. Yet death exercised dominion from Adam to Moses, even over those whose sins were not like the transgression of Adam, who is a type of the one who was to come” (Romans 5:12-14, NRSV). We understand Paul’s statement, “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23, NRSV).

Though the penalty, death, was in the world before the law because of Adam’s disobedience, sin was not reckoned, for there was no law. Sin was not pointed out before the law. There was no standard; the finger of God had not set the tables of the law. Exodus confirms Paul’s thoughts: “When God finished speaking with Moses on Mount Sinai, he gave him the two tablets of the covenant, tablets of stone, written with the finger of God” (Exodus 31:18, NRSV).

Thus the Law should have been the schoolmaster to bring the nation to Christ where they could be justified by faith. Those that had a proper heart condition would realize that while born under the Law, they could not meet its high standards. They were born in sin and shaped in iniquity (Psalm 51:5). Humble servants under the Law knew that they needed a Messiah. In retrospect, the Law was but an instrument to properly develop the consciousness of one’s personal imperfections.

Some interpret Romans 4:15 to mean that if no law exists, one cannot be held accountable since one cannot be held accountable for what one doesn’t know. But one does not escape the judgment of the law because of ignorance. The Scriptures tell us that through Adam the human race is condemned, and through the law personal sin is brought to light. In the context of Romans 4:15 we see that no one can escape Adamic condemnation, yet God is pleased by those who have faith in his promises.

Therefore, as Romans 4:22 states, there is a reckoned righteousness in faith of God’s promises and a freedom from guilt (Romans 4:6-8,10). This takes place first by hearing, then by understanding, and finally by accepting the promises of God. Our actions are a vitalized result of our understanding. Our sanctification must bear fruits of righteousness because “Faith without works is dead” (James 2:14-17).

In Galatians 3:24,25 we are told that the nation of Israel was under the law and was measured by the same standard; they all had the same opportunity. Some were attentive and heard the Master’s words, but most of the nation was blinded. The result was that a number dedicated their lives to the dispensational truth our Lord taught, while many experienced the wrath of the Romans years later.

Death to Life

In Romans 5 Paul designs a proof establishing the grounds to believe that Adam, through disobedience, forfeited all his rights to life and to earth; Jesus by his death as a corresponding price, paid a full and exact offset for Adam and, consequently, for all his posterity (Studies in the Scriptures, vol. 5, p. 428).

Using Strong’s concordance, consider the beautiful equality of this argument: “Therefore just as one man’s trespass (#3900) led to condemnation (#2631) for all, so one man’s act of righteousness (#1345) leads to justification (#1347) (unto acquittal which brings with it the bestowment of life) and life for all. For just as by the one man’s disobedience (#3876) the many (#4183) were made sinners, so by the one man’s obedience (#5218) the many (#4183) will be made righteous (#1342). But law came in, with the result that the trespass (#3900) multiplied; but where sin increased, grace abounded all the more, so that, just as sin exercised dominion in death, so grace might also exercise dominion through justification (#1343) leading to “eternal life through Jesus Christ our Lord” (Romans 5:18-21, NRSV).

The Privilege of Grace

We have the privilege of traveling through the chronicles of Christian history, and reflecting on the faithful voices of the past. Those earnest seekers of truth were carrying the torch of truth. Yes, they were faithful, quiet, humble brethren who had the privilege in God’s plans and purposes to act out their lives in accordance to his will. Their desire, just like the Master’s, was to do the will of him who sent them (John 6:38).

There is no grander time, no grander place, and no grander opportunity than the privilege of now being workmen with Christ (2 Corinthians 6:1; 1 Corinthians 3:9). Although it is a reasonable service, it becomes so grand, so great that one can hardly believe we have “grace.” Yes, we have been given favor to know him, touch him, hear him (1 John 1:1) not only through the pages of the Scriptures, but through each and every one of God’s dear children.

Such worthless rags have we, but God loved us. He loved his human family, and trusted that his son’s death would not be in vain. As we are privileged to understand in greater depth the intent of Christ’s ministry and death on our behalf, and as his expression of love is cast open before our eyes, let us run, and throw aside every weight and the sin that easily besets us (Hebrews 12:1).

Let nothing, whether small or great, separate us from his precious love. May our feeding upon the word increase our affection, appreciation, for Christ’s death, and increase our zeal.

We need to “redeem the time,” and fix our eyes on Jesus (Colossians 4:5). Drink up the word of God, pray for wisdom from above, and allow the holy spirit to transform our conscience—the new mind. Let us not conform to the opinions, customs, or policies of this age, but live as though the New Age has begun (2 Peter 1:4; 3:13). Therefore, our prayer is that the strength and power of the Messiah may rest (yes, may pitch a tent over and dwell) upon us! (2 Corinthians 12:9).