Understanding Justification by Faith Alone: Westminster Larger Catechism Question 70 Explained

At the heart of the 16th-century Reformation is the doctrine of justification by faith alone. It is commonly referred to as the material cause of the Reformation. With Reformation Day having been last week on October 31st, it is fitting that we address the topic of justification. The core of this doctrine is how a person is made right with God. By faith alone, Sola Fide, means that we bring nothing to our salvation. Our works cannot add to our salvation in any way. But that leaves us with the question of what justification is in the first place. That is the subject of the 70th question of the Westminster Larger Catechism.

It simply asks, “What is justification?” And answers, “Justification is an act of God’s free grace unto sinners, in which he pardoneth all their sins, accepteth and accounteth their persons righteous in his sight; not for any thing wrought in them, or done by them, but only for the perfect obedience and full satisfaction of Christ, by God imputed to them, and received by faith alone.” Put simply, justification is the term in Christian theology that describes how we are able to stand before the Lord and be declared free from sin. But the catechism goes a bit deeper than that.

Justification: An Act of God’s Free Grace

The opening phrase, “an act of God’s free grace unto sinners,” sets the foundation for the entire doctrine. Grace, by definition, is unmerited favor. The Bible repeatedly emphasizes that salvation, including justification, flows from God’s sovereign mercy, not human merit. Ephesians 2:8-9 (ESV) declares, “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 truth directly counters any notion that we contribute to our right standing before God. The catechism addresses “sinners,” reminding us that every person stands guilty before a holy God. Romans 3:23 states, “for all have sinned and fall short of the glory of God.” Justification, then, is not a reward for the righteous but a gift to the undeserving. As Titus 3:5 affirms, “he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit.”

In a world obsessed with self-improvement and achievement, the doctrine of free grace remains counter-cultural. It humbles us, stripping away pride and pointing us solely to Christ. The Reformers, especially Martin Luther, recovered this biblical emphasis after centuries of confusion in medieval theology. Luther’s study of Galatians and Romans led him to see justification as God’s declaration, not a process of moral transformation earned through sacraments or penance.

Pardon for All Sins: Complete Forgiveness in Christ

The catechism next explains that God “pardoneth all their sins.” Justification is not partial; it is comprehensive. Every sin, past, present, and future, is forgiven through Christ’s atoning work. Colossians 2:13-14 paints a vivid picture: “And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross.”

This full pardon rests on the finished work of Jesus. On the cross, He bore the penalty for sin, satisfying divine justice. Isaiah 53:5 prophesies, “But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed.” Because Christ paid the debt in full, believers receive total acquittal. No sin remains uncovered; no accusation can stand. As Psalm 103:12 assures, “as far as the east is from the west, so far does he remove our transgressions from us.”

This aspect of justification brings profound peace. Christians do not need to live in fear of judgment. Romans 8:1 proclaims, “There is therefore now no condemnation for those who are in Christ Jesus.” The guilt that once weighed heavily is lifted, replaced by the joy of reconciliation with God.

Accepted as Righteous: The Great Exchange

The catechism continues: God “accepteth and accounteth their persons righteous in his sight.” This is the positive side of justification, imputed righteousness. Not only are sins forgiven, but Christ’s perfect obedience is credited to the believer’s account.

The classic passage for this truth is 2 Corinthians 5:21: “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.” This “great exchange” means that Jesus took our sin, and we receive His righteousness. Philippians 3:9 describes Paul’s desire to “be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith.”

God does not declare us righteous because we are inherently good; He accounts us righteous because of Christ. This forensic (legal) declaration happens the moment a sinner trusts in Jesus. It is instantaneous and irreversible, grounded in the eternal covenant of grace.

 

Not for Anything in Us: Rejecting Works-Righteousness

Crucially, the catechism stresses that justification is “not for any thing wrought in them, or done by them.” No internal change, no external deed contributes to this verdict. Even faith itself is not the ground of justification; it is the instrument that receives Christ’s merits.

James 2:10 warns, “For whoever keeps the whole law but fails in one point has become guilty of all of it.” Human efforts always fall short. The richest religious resume cannot erase a single sin. Galatians 2:16 drives this home: “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.”

This rejection of works-righteousness fueled the Reformation. Indulgences, pilgrimages, and penance were exposed as futile. Only Christ’s “perfect obedience and full satisfaction” suffice. His active obedience, perfect law-keeping, and passive obedience, suffering the curse, provide the sole basis for acceptance.

Imputed Righteousness and Received by Faith Alone

The catechism ties everything to Christ: justification comes “only for the perfect obedience and full satisfaction of Christ, by God imputed to them, and received by faith alone.” Imputation means that Christ’s righteousness is credited to us, just as our sin was charged to Him. Romans 5:19 explains, “For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous.”

Faith is the empty hand that grasps this gift. It adds nothing but trusts completely. John 3:16 promises eternal life to “whoever believes in him.” Abraham’s example in Genesis 15:6 “And he believed the LORD, and he counted it to him as righteousness” is cited in Romans 4 and Galatians 3 to prove that justification has always been by faith.

Sola Fide distinguishes biblical Christianity from every other system. Good works follow justification as the fruit, not the cause. Ephesians 2:10 follows the grace passage with, “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.”

Living in Light of Justification

Understanding justification by faith alone transforms daily life. It assures believers of eternal security, frees them from legalism, and fuels gratitude-driven obedience. The Westminster divines crafted this answer to anchor the church in gospel truth amid 17th-century controversies.

As we reflect on post-Reformation heritage, let this doctrine renew our worship. We stand righteous, not by effort, but by grace, clothed in Christ’s perfection. May the words of Romans 5:1 ring true: “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.”

Soli Deo Gloria