I believe the Reformation began the day Martin Luther was praying over the meaning of Paul's assertion that the gospel reveals the righteousness of God to us—it shows how faith leads to faith. In other words, the righteous shall find life through faith (see Romans 1:17). Like many Christians today, Luther wrestled through the night with this core question: How could the gospel of Christ be truly called “good news” if God is a righteous judge who rewards the good and punishes the evil? Did Jesus really have to come to reveal that terrifying message? How could the revelation of God in Christ Jesus be accurately called “news” since the Old Testament carried the same theme, or for that matter, “good” with the threat of punishment hanging like a dark cloud over the valley of history? But as Jaroslav Pelikan notes:
"Luther suddenly broke through to the insight that the “righteousness of God” that Paul spoke of in this passage was not the righteousness by which God was righteous in himself but the righteousness by which, for the sake of Jesus Christ, God made sinners righteous through the forgiveness of sins in justification. When he discovered that, Luther said it was as though the very gates of Paradise had been opened to him."
What a stunning truth! "Justification by grace through faith" is the theologian's learned phrase for what Chesterton once called "the furious love of God." He is not moody or capricious; He knows no seasons of change. He has a single relentless stance toward us: He loves us. He is the only God man has ever heard of who loves sinners. False gods—the gods of human manufacturing—despise sinners, but the Father of Jesus loves all, no matter what they do. But of course, this is almost too incredible for us to accept.
Nevertheless, the central affirmation of the Reformation stands: Through no merit of ours, but by His mercy, we have been restored to a right relationship with God through the life, death, and resurrection of His beloved Son. This is the Good News, the gospel of grace. With his characteristic joie de vivre, Robert Capon puts it this way:
"The Reformation was a time when men went blind, staggering drunk because they had discovered, in the dusty basement of late medievalism, a whole cellar full of fifteen hundred-year-old, two-hundred-proof grace—of bottle after bottle of pure distillate of Scripture, one sip of which would convince anyone that God saves us single-handedly. The word of the gospel—after all those centuries of trying to lift yourself into heaven by worrying about the perfection of your bootstraps—suddenly turned out to be a flat announcement that the saved were home before they started… Grace has to be drunk straight: no water, no ice, and certainly no ginger ale; neither goodness, nor badness, nor the flowers that bloom in the spring of super spirituality could be allowed to enter into the case."
Matthew 9:9–13 captures a lovely glimpse of the gospel of grace:
“As Jesus was walking on from there he saw a man named Matthew sitting at the tax office, and he said to him, “Follow me.” And he got up and followed him. Now while he was at table in the house it happened that a number of tax collectors and sinners came to sit at the table with Jesus and his disciples. When the Pharisees something is radically wrong saw this, they said to his disciples, “Why does your master eat with tax collectors and sinners?” When he heard this he replied, “It is not the healthy who need the doctor, but the sick. Go and learn the meaning of the words: Mercy is what pleases me, not sacrifice. And indeed I came to call not the upright, but sinners.”
Here is revelation bright as the evening star: Jesus comes for sinners, for those as outcast as tax collectors and for those caught up in squalid choices and failed dreams. He comes for corporate executives, street people, superstars, farmers, hookers, addicts, IRS agents, AIDS victims, and even used-car salesmen. Jesus not only talks with these people but dines with them— fully aware that His table fellowship with sinners will raise the eyebrows of religious bureaucrats who hold up the robes and insignia of their authority to justify their condemnation of the truth and their rejection of the gospel of grace. This passage should be read, reread, and memorized. Every Christian generation tries to dim the blinding brightness of its meaning because the gospel seems too good to be true.
This is an excerpt from the book: The Ragamuffin Gospel, Multnomah Publishing, 2005