Faith Alone - Martin Lutherpop

[Corlove13]

When Luther said: It is Faith alone that saves, but saving faith is never alone. Whose faith was He talking about? And was He right?

Reference scriptures from kjv
GAL 2:16
16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, 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: for by the works of the law shall no flesh be justified.

EPH 2

And you hath he quickened, who were dead in trespasses and sins;

2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:

3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

4 But God, who is rich in mercy, for his great love wherewith he loved us,

5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)

6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:

7 That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.

8 **For by grace are ye **

saved through faith; and that not of yourselves: it

is the gift of God:**

9 Not of works, lest any man should boast.

10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

11 Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;

12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:

13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.

14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;

15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;

[Johann]

@Corlove13

When Luther said: It is Faith alone that saves, but saving faith is never alone. Whose faith was He talking about? And was He right?

Yes, Luther is right.

Does faith alone save sinners, or does faith plus good works save them? This is among the most important questions in Christian theology**. This question was at the root of the Protestant Reformation, as the disagreement led to the separation of Protestantism from Roman Catholicism.**

The role of faith and good works in salvation is also a key distinction between biblical Christianity and most cults.

Is salvation through faith alone or through faith plus good works? Put simply, is trusting in Jesus Christ alone sufficient to save sinners, or must a person trust Jesus and do good works?

The necessity of good works, in addition to faith, for salvation varies across religions. Some belief systems suggest that water baptism is a work that people must add to faith for salvation. Some go even further, saying that a person must be baptized by the right minister, using the right method, saying the right words, to be saved.

Others suggest different rites to be observed for salvation, with the formula always faith + [fill in the blank].

Some would say, “Salvation is by faith + receiving Mass.”
Others would say, “Salvation is by faith + going to confession.”
Still others would say, “Salvation is by faith + tithing.”
Several other examples could be given.

The Bible teaches that salvation is through faith alone, not faith plus works. Ephesians 2:8–9, for example, not only states that salvation is by faith, but it emphasizes that it’s not by works. Paul writes: “It is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast.”

The word grace, which refers to God’s favor and blessings on the undeserving, is important in the verse. The basic meaning of grace refutes all attempts to earn salvation in part or in whole through good works. Paul reiterates the point when teaching on God’s selection of the remnant of Israel: “Since it is through God’s kindness, then it is not by their good works. For in that case, God’s grace would not be what it really is—free and undeserved” (Romans 11:6, NLT).

Other passages that clearly teach salvation through faith alone include Acts 16:31; Romans 3:28; 4:5; 5:1; Galatians 2:16; 3:24; Ephesians 1:13; and Philippians 3:9.

There are a few Bible passages that, at first glance, seem to teach that salvation is by faith plus good works. One such is James 2:24, “You see that a person is considered righteous by what they do and not by faith alone.” This alleged problem is resolved by examining the entire argument of James’ epistle.

James is refuting the idea that a person can have saving faith without producing any good works (see James 2:17–18). Genuine faith in Christ, James says, will produce a changed life and result in good works (James 2:20–26).

James is not saying that justification is by faith plus good works, but that a person who is truly justified by faith will have good works in his or her life. The works are an outward show of genuine faith in Christ (James 2:14, 17, 20, 26)—and it’s that outward show that “justifies” the believer in the sight of other people. Paul says those who have true faith in Jesus Christ will be “eager to do what is good” (Titus 2:14).

Immediately after teaching that sinners are saved by grace alone, through faith alone (Ephesians 2:8–9), Paul says God created believers for good works (Ephesians 2:10). Salvation comes by God’s grace through faith, and that faith is manifested in good works. This means that good works are the result of faith and are proof of it.

To be clear, saying that sinners are saved by good works is only true in one sense: We are saved solely by the work of Christ on our behalf. His death on the cross for sin and His resurrection from the dead are the good works that save us. Yet people receive God’s gift of salvation by grace alone, through faith alone, and in Christ alone. As John writes, “Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God” (John 1:12).

Is salvation by faith alone, or by faith plus works? | GotQuestions.org

J.

[PeterC]

@Corlove13

When Luther said: It is Faith alone that saves, but saving faith is never alone. Whose faith was He talking about? And was He right?

I think Johann has it pretty covered. I saw this when I was walking out the door, but I see Johann beat me to it.

@Johann

The Bible teaches that salvation is through faith alone, not faith plus works. Ephesians 2:8–9, for example, not only states that salvation is by faith, but it emphasizes that it’s not by works. Paul writes: “It is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast.”

All I would really add is this. Salvation - Received as a gift of grace through faith. Transformation happens - A change in the person’s heart and nature. Because of this, you want to do good works - The natural “fruit” or evidence of that change.

It’s the difference between a student studying hard because they are afraid of failing (doing work to be accepted) versus a student who has already been accepted into their dream school and studies hard because they are passionate and grateful (doing work because they are there).
Peter

[Corlove13]

@Corlove13

When Luther said: It is Faith alone that saves, but saving faith is never alone. Whose faith was He talking about? And was He right?

Whose faith was He talking about? And was He right

[Johann]

Paul writes: “It is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast.”

J.

[Corlove13]

@Corlove13

saved through faith; and that not of yourselves: it

is the gift of God:**

9 Not of works, lest any man should boast.

So whose faith?

1. The faith
2. Christ Faith/Faithfulness
3. Your faith
4. Another answer

If one contrast works as the source

as opposed to

The source as Faith/faithfulness of Christ

Then we are not the source of salvation, so that would exclude number # 3 (your faith)

So now #1, and #2 are left

Now can the scripture be saying “the” faith. Lets look at wording and see: well under definition it does have, “a faith”. But I don’t know Greek so don’t know if that could carry a definite article or not.

But because the scripture contrast faith and works…

One would have to ask: how one can be saved through works?

If they could have been saved through works, we for sure learned that because of the weakness of the flesh, man could not live up to the standards of God’s law. God was showing this as a -No go, having us learn the truth about ourselves.

Hence, to be saved by works (as if it were humanly possible by ourself) we would have to live up to the standards of the law.

Which then we see salvation by mere human ability; the flesh, as the source of keeping the law

As opposed to?

The Son, whose father is God.( which brings up questions for later)

So the source that kept the law was Jesus through His faithfulness to His father.

Again, as opposed to our flesh; what we can do in our natural abilities trying to keep the law.

So let’s contrast:

Mere flesh keeping law.

VS.

Flesh from God keeping (kept)the law

Hence, not by works of man by flesh

but

By works of God through Christ

So sharing this, was Luther still correct?
Was Luther speaking of our faith
Or the faith/ faithfulness of Christ?

Noting one of my favorite scripture where Jesus says: And He that sent Me is with Me. The Father hath not left Me alone, for I do always those things that please Him.” John 8:29

So what was Luther referring to when we see that quote? I have to find out…

[Johann]

@Corlove13

Was Luther speaking of our faith
Or the faith/ faithfulness of Christ?

I can go deeper and give you the morphology and syntax @Corlove13 but…

The question of whether it is “my faith” or “Christ’s faith” touches on a theological concept, and the Bible offers clear guidance. Scripture consistently speaks of our faith in Christ, emphasizing that our belief and trust are personal responses to God’s work.

For instance, the Apostle Paul writes in Galatians 2:20, “I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.”

On the phrase translated the faithfulness of Christ, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
NET.

Or “faith in Jesus Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pistis Christou) and similar phrases in Paul (here and in v. 20; Rom 3:22, 26; Gal 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42).

Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5).

On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44.
Most commentaries on Romans and Galatians usually side with the objective view.
NET.

This verse highlights that our life is lived “by faith in the Son of God,” pointing to our active engagement with our faith.

http://localhost:8989/?q=version=ESV@version=NET2full@reference=Gal.2&options=NVUGH&display=INTERLEAVED#:~:text=“by%20faith%20in%20Christ.”%20See%20comment%20above%20on%20“the%20faithfulness%20of%20Jesus%20Christ.”

However, it’s also true that the very capacity to have faith is a gift from God, enabled by His grace.

As Ephesians 2:8-9 states, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.”

This means that while we exercise our faith, it is ultimately God who makes it possible for us to believe and to have that saving faith. The faith itself is not something we conjure up independently; it’s a divine enablement that allows us to respond to Him.

So, we can understand it as a beautiful interplay. We are called to exercise our faith - to believe, to trust, to obey. Yet, the power and the very existence of that faith are rooted in Christ and given to us by God’s grace.

It’s our faith, in the sense that it is our personal act of trust and commitment, but it’s Christ’s faith in the sense that its origin and power come from Him.

Faith / Faithfulness and Genitive. See NET @Corlove13.

In the NT, when we see phrases like “your faith” (ἡ πίστις ὑμῶν) or “faithfulness of Christ” (ἡ πίστις Χριστοῦ), the question is:

Is it objective (Christ is the object of faith: we believe in Him)?
Or subjective (Christ’s faithfulness: Christ is the one being faithful)?

The note says: “takes a personal genitive; it is almost never an objective genitive.”
This means that in Pauline and Synoptic usage, when you see “faith/faithfulness + genitive,” it usually indicates personal possession or the one who exercises faith/faithfulness, not an object of faith.
Examples for you…

Matt 9:2 - “Your sins are forgiven” (God is the subject).

Rom 1:8 - “Your faith is proclaimed” (faith belongs to them; subjective context).

So when we say “faith/faithfulness of Christ,” the Greek often implies Christ is the one being faithful (subjective genitive), not the object of someone else’s faith.

Luther and other Reformers often emphasize Christ’s faithfulness as the active righteousness credited to believers.
Grammatically, the NT supports reading “faithfulness of Christ” as subjective, because Christ is the one acting faithfully-not merely the object of someone’s faith.

Does this distinction help clarify how our faith is both a personal response and a divine gift?

J.