what must we do to get saved?

[KingdomGeneration]

It has everything to do with performing good works out of grace. The criticism is against "works of the law" not good works. I suggest that if you read the bible, you try to understand what you are reading. Otherwise, the bible does you no good.

James 2:22 - faith is active with works and is completed by works. It does not stand alone. Faith needs works to effect our justification.


James 2:24 - the phrase "faith alone" (the Greek "pisteos monon") only occurs once in the Bible. "Man is justified by works and NOT faith alone." Unlike what many Protestant churches teach, no where in Scripture does it say that man is justified or saved by "faith alone." To the contrary, man is not justified by faith alone. In Christian theology, a person is justified by faith and works acting together, which comes solely from God’s divine grace. Faith alone never obtains the grace of justification. Also, the word “justified” (dikaiow) is the same word Paul uses for justification in Rom. 4:3 in regard to Abraham (so Protestants cannot argue James is not referring to “justification” in James 2:24 unless they argue Paul wasn’t in Rom. 4:3 either).

James 2:21 - James also appeals to the example of Abraham. Abraham's justification refers to his position before God, not men. This proves justification is before God, not men.

Rom. 2:13 – for it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. Paul is referring to the “law of Christ” in Gal.6:2, not “works of the law” in Rom. 3:20,28; Gal. 2:16; 3:2,5,10; and Eph. 2:8-9. The “law of Christ” is faith in Christ and works based on grace (God owes us nothing) and “works of the law” mean no faith in Christ, and legal works based on debt (God owes us something).

Rom. 3:20,28; Gal. 2:16,21; 3:2,5,10; Eph. 2:8-9 - many Protestants err in their understanding of what Paul means by "works of the law” in his teaching on justification. Paul’s teaching that we are not justified by “works of the law” refer to the law of Moses or to any legal system that makes God our debtor. They do not refer to good works done in grace with faith in Christ. This makes sense when we remember that Paul's mission was to teach that salvation was also for the Gentiles who were not subject to the "works of the law." Here is the proof:

Rom. 3:20,28; Gal. 2:16 - Paul's phrase for "works of the law" in the Greek is "ergon nomou" which means the Mosaic law or Torah and refers to the teachings (legal, moral) and works (ceremonial) that gave the Jews the knowledge of sin, but not an escape from sin. We have further proof of this from the Dead Sea Scrolls which provide the Hebrew equivalent ("hrvt ysm") meaning "deeds of the law," or Mosaic law. James in James 2 does not use "ergon nomou." He uses "ergois agathois." Therefore, Paul’s "works of the law" and James' "works" are entirely different types of works. Again, they could never contradict each other because the Scriptures are the inspired word of God.

Rom. 6:23 – this is why Paul says the "wages" of sin is death. Eternal life is a free gift from God. We cannot obligate God to pay us for our works; otherwise, we are in a system of law, not a system of grace.


Eph. 2:8-9 - we have been saved by grace through faith, not because of "works," lest anyone boast. This much-quoted verse by Protestants refers to the "works" of the Mosaic law or any works performed in a legalistic sense, where we view God as a debtor to us, and not as our heavenly Father. Paul is teaching us that, with the coming of Christ, we are now saved by grace through faith, not by Mosaic or legal works.
This is why Paul refers to “works of ourselves” and so we can’t “boast.” Paul says the same thing about “works” Rom. 4:2,4 – if Abraham was justified by “works,” he would have something to “boast” about. Here, the wages are not counted as grace, but debt. “Boasting” does not attribute works to God, but to oneself. But good works done in faith are necessary for justification (James 2:24, etc.) because we receive rewards by grace, not by legal obligation, and we attribute these works to God, not ourselves.
Eph. 2:10 - in quoting Ephesians 2:8-9, Protestants invariably ignore the very next verse. Right after Paul's teaching on "works" referring to Mosaic law, Paul says we are created in Christ for "good works" - a clear distinction between "works of law" (Mosaic law/legal payment) and "good works" (law of Christ/reward of grace). Eph. 2:11-16 - this section further explains Paul's reference to "works" which relates to following the Jewish legal ordinances.

Eric , I think you have misunderstood me. I do understand the importance of good works through grace. However, what I am saying is that we do good works out of love for the Father as well as for our fellow man. We are obedient to His word because we love him and put our trust in Him not because the works themselves can save us.

 

[KingdomGeneration]

It does, actually, as Scripture shows.


First of all we have the analogy between simply looking upon the brass serpent and living:

Num 21:9 And Moses made a serpent of bronze, and put it upon a pole. And it happened that if a serpent had bitten any man, when he looked upon the serpent of brass, he lived.
And simply "looking" or believing in Christ, and being saved:

Joh 3:14AndasMoseslifted uptheserpentinthewilderness,even somusttheSonofmanbelifted up:
Joh 3:15Thatwhosoeverbelievethinhimshouldnotperish,buthaveeternallife.



We also have Abraham as our example, who was not justified after works, but was justified when he believed God's promise, before he had done any works...


Gen 15:6 And he believed in the LORD; and he counted it to him for righteousness.


Like Abraham, who heard God's promise (Gen 15:1-6), and believed, it is the hearing of faith by which we are justified, not by the works of faith, which show the faith.

Gal 3:5 He therefore that ministereth to you the Spirit, and worketh miracles among you, doethheit by the works of the law, or by the hearing of faith?
Gal 3:6 Even as Abraham believed God, and it was accounted to him for righteousness.

Justification is therefore at the moment of belief, not at the moment of works to show (or establish) that belief.

Faith that justifies does produce works. However the point of salvation is the moment one believes God's promises not the moment a person does a good work.

I am in agreement with Mahogany on this one.

 

[eric51]

Eric , I think you have misunderstood me. I do understand the importance of good works through grace. However, what I am saying is that we do good works out of love for the Father as well as for our fellow man. We are obedient to His word because we love him and put our trust in Him not because the works themselves can save us.

Kingdom,

I do not disagree with what you just said. However, perhaps you do not understand what I am saying. Justification occurs at many different intervals in one's lifetime. It is maintaining or regaining justification that keeps us right with God, and that keeps us pleasing to God; that maintains or strengthens God's grace for us. This is called sanctifying grace.

Sanctification is Christ actively saving us! While Abraham’s work of offering up Isaac justified his faith as being real, James 2:21 asks, "Was not Abraham our father justified by works, when he offered his son Isaac upon the altar?" From this James concludes in verse 22: "You see that faith was active along with his works, and faith was completed by works." This language of "active along with" and works "completing" faith is the language of cooperation.

What I am saying is that throughout our lives we must cooperate with God's grace to maintain our justification, and so to be hopeful we will approach our Salvation at Judgement time.

Like you I believe that works are evidence of true faith, but that is not the end of the story. Works also play a role in our final justification. Consider Paul’s statements about Abraham being justified by faith in Galatians 3:6 and Romans 4:3–4 and put them together with James’s statement about Abraham being justified by his work of offering up Isaac in James 2:21. One must infer that salvation is a process with many points of justification along the path to heaven.

God Bless.

 

[KingdomGeneration]

Kingdom,

I do not disagree with what you just said. However, perhaps you do not understand what I am saying. Justification occurs at many different intervals in one's lifetime. It is maintaining or regaining justification that keeps us right with God, and that keeps us pleasing to God; that maintains or strengthens God's grace for us. This is called sanctifying grace.

Sanctification is Christ actively saving us! While Abraham’s work of offering up Isaac justified his faith as being real, James 2:21 asks, "Was not Abraham our father justified by works, when he offered his son Isaac upon the altar?" From this James concludes in verse 22: "You see that faith was active along with his works, and faith was completed by works." This language of "active along with" and works "completing" faith is the language of cooperation.

What I am saying is that throughout our lives we must cooperate with God's grace to maintain our justification, and so to be hopeful we will approach our Salvation at Judgement time.

Like you I believe that works are evidence of true faith, but that is not the end of the story. Works also play a role in our final justification. Consider Paul’s statements about Abraham being justified by faith in Galatians 3:6 and Romans 4:3–4 and put them together with James’s statement about Abraham being justified by his work of offering up Isaac in James 2:21. One must infer that salvation is a process with many points of justification along the path to heaven.

God Bless.

I see what you're saying now. Thanks for clearing that up. Have a blessed weekend!

 

[beautyinthestruggle]

Without having read through all these replies I agree with Eric. We are saved by grace, through faith, as Protestants often say. But faith without works is a worthless and empty faith. True faith is charitable faith.

 

[KingdomGeneration]

I'm in the ironic position of having been heavily influenced in a very positive way by Paul Washer's videos but not being fully convinced that his claim that "salvation is by faith and faith alone" is true, when there are so many references to salvation by God's grace in the Bible.

Washer's videos were a much needed slap in the face for me, and after seeing them I made alot of changes in my life. I believe God used him to make me see how sinful a life I was living, despite calling myself a Christian. Would God use a heretic to bring a believer closer to Him?

In saying that, I still don't see how Jesus' death could be insufficient to cover our sins. What if someone truly believes in Him and has repented from sin, but lives in sinfulness while in constant prayer to God, begging that He lead them away from temptation and sin? This person hasn't shown any fruit yet. I was in this situation for several years. I was a believer but could not break my cycle of sin. Was I not praying hard enough for God to change my life?

As someone who only recently realsed that the grace vs. faith issue existed, this is a very difficult issue for me, and I still don't have an opinion. I've been a Christian all my life, living under the assruance of believing I am saved, but I sometimes wonder what would have happened if I died while living in grievous sin, without fruit. What would I have said to God during my judgement?

I've been back and forward on the issue so many times but I still don't know what the answer is. Both viewpoints seem to make sense, when considered independently.

Sharp, I know exactly what you are talking about. I went through exact same thing however through God's infinte love, mercy and grace He set me free from the chains of lust. From what I have heard of Washer, when he says that we are saved by faith and faith alone, He's talking about faith in the cross. At least that's my take on his sermons.

However, I do agree with you. Scripture tells us that we are saved by grace through faith, which means that before one can receive the grace that is found on the cross one must first believe with his whole heart and repent. I personally believe that you can't have grace with out faith nor can you have faith without grace. In a sense one could say that they are in intimate relationship with one another. It's actually a beautiful illustration of covenant when you really think about it.

 

[Thaddaeus]

Without having read through all these replies I agree with Eric. We are saved by grace, through faith, as Protestants often say. But faith without works is a worthless and empty faith. True faith is charitable faith.

never mind

 

[MahogonySnail]

However, I do agree with you. Scripture tells us that we are saved by grace through faith, which means that before one can receive the grace that is found on the cross one must first believe with his whole heart and repent. I personally believe that you can't have grace with out faith nor can you have faith without grace. In a sense one could say that they are in intimate relationship with one another. It's actually a beautiful illustration of covenant when you really think about it.

I think that is true for recieving God's grace personally into our own lives. Yet there is also a grace that is in Jesus which is present before anyone has faith...

2Ti 1:9 (God) who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given us in Christ Jesus before the eternal times.

Called by His grace (Gal 1:15).

I guess we could say God's grace is always there but we don't receive it until we believe.

 

[MahogonySnail]

Justification occurs at many different intervals in one's lifetime. It is maintaining or regaining justification that keeps us right with God, and that keeps us pleasing to God; that maintains or strengthens God's grace for us. This is called sanctifying grace.

God either knows us or doesn't. God doesn't pretend to know us if we "lose justification" as you put it. Only to say "ahh I know you again" once you are justified again. We are either God's child for good or not. Periodic justification by faith and works may have been the way in the old testament, but if a person believes in Christ they are in a state of justification for good unless they renounce that faith, only in cases of apostasy. It is Christ's obedience which makes us justified not our own so there is nothing for us to maintain or regain since Christ maintained it for us. Since Christ was perfect in obedience and faith and good works, then by believing in Christ we too share in Christ's obedience.

Whoever wrote Php said that he no longer has his own righteousness, that is kept by obeying the law , or doing good works (with faith too of course).. but now has righteousness given through Christ.
Php 3:9 and be completely united with him. I no longer have a righteousness of my own, the kind that is gained by obeying the Law. I now have the righteousness that is given through faith in Christ, the righteousness that comes from God and is based on faith.

It is Christ's righteousness ("the one") that we are justified by, not our own righteousness:

Rom 5:18 Therefore as by one offense sentence came on all men to condemnation, even so by the righteousness of One the free gift came to all men to justification of life.
Rom 5:19 For as by one man's disobedience many were made sinners, so by the obedience of One shall many be made righteous.

 

[MahogonySnail]

This righteousness of God is like a cloak that we put on, by faith.

Rom 3:22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:


The concept of maintaining or keeping or regaining our righteousness or justification, once we already have it (through faith in Christ) , through good works or otherwise, is not really found in Scripture. In my mind that only happens in cases of apostasy (i.e. departure from the faith or denial of Christ).

Because Scripture teaches that confession with the mouth, belief in the heart, calling upon the name of the Lord, is what makes us righteous and saves us, not any works which may be associated with that faith:

Rom 10:9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.
Rom 10:10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.
Rom 10:11 For the Scripture saith, Whosoever believeth on him shall not be ashamed.
Rom 10:12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.
Rom 10:13 For whosoever shall call upon the name of the Lord shall be saved.

 

[MahogonySnail]

James 2 is clear that the purpose of works is to show the faith (i.e. prove the faith in the heart is truly there and genuine):

Jas 2:18 Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works.

The purpose of works is not to justify us (regain or maintain or otherwise) but to show and prove that we are justified and righteous by faith in the heart. Just like Abraham who was declarded righteous the moment he believed God's promise. Sacrificing Isaac on the altar was a test of his faith to show that his faith was genuine.

Now I know James says this, which might seem that Abraham was justified by works...
Jas 2:21 Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?


Yet Romans says that Abraham was not justified by works, but was saved simply by believing God's promise (and this occurred before Abraham ever sacrificed Isaac) :

Rom 4:2 For if Abraham was justified by works, he has a boast; but not before God.
Rom 4:3 For what does the Scripture say? "Abraham believed God, and it was counted to him for righteousness."
Rom 4:4 But to him working, the reward is not reckoned according to grace, but according to debt.
Rom 4:5 But to him not working, but believing on Him justifying the ungodly, his faith is counted for righteousness.
Rom 4:6 Even as David also says of the blessedness of the man to whom God imputes righteousness without works,
Rom 4:7saying, "Blessed are those whose lawlessnesses are forgiven, and whose sins are covered;
Rom 4:8 blessed is the man to whom the Lord will in no way impute sin."


These passages clearly show that righteousness is imputed without works.

 

[eric51]

QUOTE:God either knows us or doesn't. God doesn't pretend to know us if we "lose justification" as you put it. Only to say "ahh I know you again" once you are justified again. We are either God's child for good or not. Periodic justification by faith and works may have been the way in the old testament, but if a person believes in Christ they are in a state of justification for good unless they renounce that faith, only in cases of apostasy. It is Christ's obedience which makes us justified not our own so there is nothing for us to maintain or regain since Christ maintained it for us. Since Christ was perfect in obedience and faith and good works, then by believing in Christ we too share in Christ's obedience.

Whoever wrote Php said that he no longer has his own righteousness, that is kept by obeying the law , or doing good works (with faith too of course).. but now has righteousness given through Christ.
Php 3:9 and be completely united with him. I no longer have a righteousness of my own, the kind that is gained by obeying the Law. I now have the righteousness that is given through faith in Christ, the righteousness that comes from God and is based on faith
It is Christ's righteousness ("the one") that we are justified by, not our own righteousness

Therefore as by one offense on all men to condemnation, even so by the righteousness of One the free gift cameRom 5:19] For as by one man's disobedience many were made sinners, so by the obedience of One shall many be made righteous END OF QUOTE
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Indeed God knows us: He knows past, present and future, which to Hiim is all present. Yet, he let's us live our lives because we have free agency. He does not program us to do this or that. He knows how it will all come out in the end, but we have the freedom to choose at any one time. Justification means that at a particular time our actions have been pleasing to God. It does not mean we are saved. Salvation is irrevocable: it means we have been judged by God to enter heaven, eternal life. Justification is quite different: it is transient, we are judged at a particular moment to be pleasing in God's eyes based on what we have being doing.

So, your objection about God knowing us does not hold water, because God has not yet made His judgement [in our time].

The false doctrine of "Once Saved, Always Saved" seems to have blossomed with Fundamentalist Christians although it's origins date back to 16th century Calvinism. The perfect example of how this doctrine is false is Judas Iscariot. He believed in Jesus Christ, walked with Him, was one of the Twelve and was given the same powers from Him as the others. Yet what Christian believes that Judas Iscariot went to Heaven? According to this doctrine, I would say Fundamentalist Christians would have to believe Judas is in Heaven as he more than met the requirements of salvation according to this doctrine]

Another good example is Lucifer (Satan) - abided in Heaven, knew God Himself, lived with God Himself yet he was not "saved" when given the opportunity for he now resides in Hell as punishment for the sin of pride. This sin occurred after having known and accepted God.

In my opinion, this doctrine helps Satan greatly by instilling a false sense of security and self-confidence among Christians concerning their salvation. They think they can't sin anymore and even if they do, no punishment will be due them as Christ paid for all our sins. This makes it much easier for Satan to tempt us with the sin of presumption.

How can we be assured of our own salvation if St. Paul wasn't? 1 Corinthians 9:27

Salvation is not a "one time" event, but an ongoing process until "the end" Matthew 10:22; 24:13; Mark 13:13).

Believing in Jesus Christ and in the One who sent him for our salvation is necessary for obtaining that salvation. [Cf. Mk 16:16 ; Jn 3:36 ; Jn 6:40 ; et al.] 'Since 'without faith it is impossible to please (God)' and to attain to the fellowship of his sons, therefore without faith no one has ever attained justification, nor will anyone obtain eternal life 'But he who endures to the end.

Faith is an entirely free gift that God makes to man. We can lose this priceless gift, as St. Paul indicated to St. Timothy: 'Wage the good warfare, holding faith and a good conscience. By rejecting conscience, certain persons have made shipwreck of their faith.' [1 Tim 1:18-19 .] To live, grow and persevere in the faith until the end we must nourish it with the word of God; we must beg the Lord to increase our faith; [Cf. Mk 9:24 ; Lk 17:5 ; Lk 22:32.] it must be 'working through charity,' abounding in hope, and rooted in the faith of the Church. [Gal 5:6 ; Rom 15:13 ; cf. Jam 2:14-26.]


As regarding your comments and quotes about IMPUTED RIGHTEOUSNESS, which is not a Christian doctrine. Let me say this:

Justification = Inner Change of Person (Infusion); Not Just a Declaration by God (Imputation)

IN Matthew 5:20 Christ instructs his followers, "Unless your righteousness surpasses that of the scribes and Pharisees, you will not enter into the kingdom of heaven." This is an important, though often misunderstood verse when employed in Protestant-Christian discussions of justification.

Protestants misunderstand the passage because they try to rob it of its moral force. Jesus, they claim, is revealing the futility of trying to achieve righteousness through good deeds. He's really contrasting the false righteousness of good works with the true, merely imputed, declaratory righteousness that comes through faith alone.

The great Thomist Garrigou-Lagrange (quoted in Louis Bouyer's The Spirit and Forms of Protestantism, p. 53) summarized the Catholic position when he observed that "in the work of salvation all is from God, including our own co-operation, in the sense that we cannot distinguish a part as exclusively ours, which does not come from the author of all good."

From the Catholic point of view, God initiates our salvation by his grace, but he doesn't stop there. Our works of obedience which follow the start of God's salvific action in us are also the work of grace.


This is what Paul means in Philippians 2:12-13 when he says we're to work out our salvation and yet reminds us that "it is God who, for his good purpose, works in you both to desire and to work." Or as Augustine put it, when God rewards our merits or works, he crowns his own gifts to us.

The common Fundamentalist use of Matthew 5:20 also misses the mark. Jesus isn't contrasting imputed righteousness with the righteousness of good works. He's contrasting the external righteousness of the scribes and Pharisees with the interior righteousness that proceeds from the heart and which is to characterize his followers. Jesus is telling his disciples how to be righteous--not how to look righteous.

This is illustrated in Matthew 5 in Christ's teaching about anger and murder (Matt. 5:21-26), lust and adultery (Matt. 5:27-32), oaths and truth telling (Matt. 5:33-37), retaliation (Matt. 5:38-42), and the love of enemies (Matt. 5:43-48). In each of these areas, the concern is for internal righteousness and sanctity surpassing external performance.

The same principle applies to Christ's treatment of the three characteristic forms of Jewish piety in Matthew 6:1-18: almsgiving, prayer, and fasting. Jesus doesn't deny these are righteous deeds or good works. His concern is that such acts be done authentically--that is, because of the love of God, not merely "that people may see them" (Matt. 6:1).

Although Christ is interested in heartfelt obedience rather than mere external performance, nowhere does he say external performance is unimportant or that genuine works of obedience shouldn't be considered righteous deeds before God.

In fact, his warning to "take care not to perform righteous deeds in order that people may see" suggests just the opposite, as do his admonition in Matthew 6:33 to "seek first the kingdom of God and his righteousness" and his teaching that we must do the will of the Father to enter the kingdom (Matt. 7:21).

How, then, does Jesus teach his followers to surpass the righteousness of the scribes and Pharisees? By obeying God from the heart, not simply with the lips.

This is not some sort of imputed, extrinsic, "looking-at-the-believer-through-Jesus-colored-glasses" righteousness. No, it's the result of a grace-created interior transformation in which believers can grow through authentic obedience (1 John 3:7) as true children of God (Matt. 5:45).

 

[eric51]

James 2 is clear that the purpose of works is to show the faith (i.e. prove the faith in the heart is truly there and genuine):

Jas 2:18 Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works.

The purpose of works is not to justify us (regain or maintain or otherwise) but to show and prove that we are justified and righteous by faith in the heart. Just like Abraham who was declarded righteous the moment he believed God's promise. Sacrificing Isaac on the altar was a test of his faith to show that his faith was genuine.

Now I know James says this, which might seem that Abraham was justified by works...
Jas 2:21 Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?


Yet Romans says that Abraham was not justified by works, but was saved simply by believing God's promise (and this occurred before Abraham ever sacrificed Isaac) :

Rom 4:2 For if Abraham was justified by works, he has a boast; but not before God.
Rom 4:3 For what does the Scripture say? "Abraham believed God, and it was counted to him for righteousness."
Rom 4:4 But to him working, the reward is not reckoned according to grace, but according to debt.
Rom 4:5 But to him not working, but believing on Him justifying the ungodly, his faith is counted for righteousness.
Rom 4:6 Even as David also says of the blessedness of the man to whom God imputes righteousness without works,
Rom 4:7saying, "Blessed are those whose lawlessnesses are forgiven, and whose sins are covered;
Rom 4:8 blessed is the man to whom the Lord will in no way impute sin."


These passages clearly show that righteousness is imputed without works.

You say the purpose of works is not to justify us? And you say that it only SEEMS that James was saying we are justified by our works? Hmmm. Seems you are very selective in not only which verses you choose to accept, but in how you interpret what you accept.

James 2:24 - the phrase "faith alone" (the Greek "pisteos monon") only occurs once in the Bible. "Man is justified by works and NOT faith alone." Unlike what many Protestant churches teach, no where in Scripture does it say that man is justified or saved by "faith alone." To the contrary, man is not justified by faith alone. In Christian theology, a person is justified by faith and works acting together, which comes solely from God’s divine grace. Faith alone never obtains the grace of justification. Also, the word “justified” (dikaiow) is the same word Paul uses for justification in Rom. 4:3 in regard to Abraham (so Protestants cannot argue James is not referring to “justification” in James 2:24 unless they argue Paul wasn’t in Rom. 4:3 either).

Heb. 11:6 - faith is indeed the minimum requirement without which we cannot please God. But this is just the beginning of the process leading toward justification. Faith alone does not justify a person. Justification is only achieved by faith and works, as we see below. Also, this gratuitous gift of faith from God also includes the grace of hope and love the moment the person is justified.

Eph. 2:8-9 – Paul teaches us that faith is the root of justification, and that faith excludes “works of law.” But Paul does not teach that faith excludes other kinds of works, as we will see below. The verse also does not say we are justified by “faith alone.” It only indicates that faith comes first. This, of course, must be true, because those who do works outside of faith are in a system of debt, not of grace (more on that later). But faith alone does not justify. A man is justified by works, and not by faith alone. James 2:24.

John 3:36; Rom. 1:5, 6:17; 15:18; 16:26; 2 Cor. 9:13; 1 Thess. 1:3; 2 Thess. 1:11; 1 Peter 2:7-8; Heb. 5:9; cf. Rev. 3:10; Ex. 19:5 – this faith must also be an “obedient faith” and a “work of faith.” Obedience means persevering in good works to the end.

2 Cor. 10:15 – this faith must also increase as a result of our obedience, as Paul hopes for in this verse. Obedience is achieved not by faith alone, but by doing good works.

Gal. 5:6 – thus, the faith that justifies us is “faith working through love,” not faith alone. This is one of the best summaries of Christian teaching. Faith and love (manifested by works) are always connected. Faith (a process of thought) and love (an action) are never separated in the Scriptures. Cf. Eph. 3:17; 1 Thess. 3:6,12-13; 2 Thess. 1:3; 1 John 3:23; Rev. 2:4-5,19. Further, all faith (initial and perfected) are gratuitous gifts from God, and not earned or merited by any human action. God effects everything, both the willing and the achievement. But God also demands human action, which is necessary to perfect our faith.

James 1:22-25 - it's the "doers" who are justified, not the hearers. Justification is based on what we do, which means “works.” Notice that there is nothing about “false faith.” The hearers may have faith, but they need to accompany their faith by works, or they will not be justified. See also Rom. 2:13.

James 2:17,26 - James clearly teaches that faith by itself, if it has no works, is dead. Works are a cause, not just an effect, of our justification because good works achieve and increase our justification before God. Scripture never says anything about “saving faith.” Protestants cannot show us from the Scriptures that “works” qualify the “faith” into saving faith. Instead, here and elsewhere, the Scriptures teach that justification is achieved only when “faith and works” act together. Scripture puts no qualifier on faith. Scripture also never says that faith “leads to works.” Faith is faith and works are works (James 2:18). They are distinct (mind and action), and yet must act together in order to receive God’s unmerited gift of justification.

James 2:19 - even the demons believe that Jesus is Lord. But they tremble. Faith is not enough. Works are also required.

James 2:22 - faith is active with works and is completed by works. It does not stand alone. Faith needs works to effect our justification.

James 2:14 - James asks, "Can faith save him?" Salvation comes from God. This proves the justification James is referring to is before God, not men.

James 2:21 - James also appeals to the example of Abraham. Abraham's justification refers to his position before God, not men. This proves justification is before God, not men.

Rom. 2:13 – for it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. Paul is referring to the “law of Christ” in Gal.6:2, not “works of the law” in Rom. 3:20,28; Gal. 2:16; 3:2,5,10; and Eph. 2:8-9. The “law of Christ” is faith in Christ and works based on grace (God owes us nothing) and “works of the law” mean no faith in Christ, and legal works based on debt (God owes us something).

Rom. 4:5-6 – to him who does not work but believes, his faith is accounted to him as righteousness, like David, who was righteous apart from works. Here, Paul is emphasizing that works must be done in faith, not outside of faith. If they are done outside of faith, we are in a system of debt (God owes us). If they are done in faith (as James requires), we are in a system of grace (God rewards us). Hence, Paul accepts the works performed under God’s forbearance (grace) in Rom. 2:7,10,13 (see also Rom. 14:10-12; 1 Cor. 3:12-17; and 2 Corinthians 5:10) which lead to justification and eternal life. These verses have nothing to do with “faith alone.” Paul uses the word “alone” three times in Rom. 4:12,16,23, but never uses it with “faith.” Certainly, if he wanted to teach “faith alone,” he would have done so.

Rom. 6:16 - obedience leads to righteousness. Obedience is a good "work," an act of the will, which leads to righteousness before God.

Eph. 6:8 - whatever good anyone does will receive the same again from the Lord. God rewards good works done in grace.

Phil. 4:17 – Paul says “I seek the fruit which increases to your credit.” Fruits (good works) increase our justification. Paul says these works increase our “credit,” which is also called “merit.” These merits bring forth more graces from God, furthering increasing our justification as we are so disposed. But the fruits, works, and merits are all borne from God’s unmerited and undeserved mercy won for us by Jesus Christ.

Titus 3:8 - good deeds are excellent and profitable to men (just like the Old Testament Scriptures in 2 Tim. 3:16). Good deeds further justify us before God. This verse should be contrasted with Titus 3:5, where we are not saved by works of righteousness “we have done.” As further discussed below, in this verse what “we have done” refers to a work of law or obligation for which we seek payment. But verse 5 also says the “washing of regeneration” in reference to baptism saves, which is a work of grace, for which we are rewarded by God in Christ. There is a distinction between “works of law or obligation” and “works of grace.”

 

[MahogonySnail]

As regarding your comments and quotes about IMPUTED RIGHTEOUSNESS, which is not a Christian doctrine. Let me say this:

Justification = Inner Change of Person (Infusion); Not Just a Declaration by God (Imputation)

Eric you said that imputed righteousness is not a christian doctrine. I look in my bible however, and it says right here that righteousness is imputed.

Rom 4:11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:

Jas 2:23 And the Scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.
Rom 4:22 And therefore it was imputed to him for righteousness.
Rom 4:23 Now it was not written for his sake alone, that it was imputed to him;
Rom 4:24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;

It says right there that simply by believing (not works) , righteousness is imputed to us. You claim that justification also brings about infusion. I agree in part. First of all, I disagree that justification means infusion, it doesn't. It's easily shown that your definition of justification is not correct. Take this verse for example, the greek word for justification means acquittal, nothing more nothing less.

Rom 4:25 who was delivered because of our offenses and was raised for our justification.
It means a guilty sinner is declared innocent or pardoned before God. Yet I agree that what you call infusion, does happen once a person believes. This is because of God's promise to put in us a new heart and put His Spirit within us. We call it regeneration.


I don't believe in OSAS either. But I don't agree with your view on maintaining or keeping justification , and then the possibility of regaining it if lost. I believe if you really lose it, that's it, you can't come back to faith again because that is trampling on Christ's blood again, and treating it as a cheap thing. This is in matters of apostasy, ie denial of Christ, severe sin, walking away from Christ , intentionally and purposefully etc.

 

[MahogonySnail]

The truth of Romans 4:6 is,

God imputes righteousness without works

Whether those works be circumcision or keeping the Sabbath, or helping old ladies across the street, no matter, works is works, and God imputes righteousness and justifies sinners without these works.

And I will show further very strong evidence that it is without works that we are justified. In the story of the tax-collector and the sinner, we see that it is simply by the sinner asking God's pardon and declaring "God be merciful to me a sinner" that he went home justified before God.

Luk 18:13 And standing afar off, the tax-collector would not even lift up his eyes to Heaven, but struck on his breast, saying, God be merciful to me a sinner!
Luk 18:14 I tell you, this man went down to his house justified rather than the other. For everyone who exalts himself shall be abased, and he who humbles himself shall be exalted.

 

[MahogonySnail]

So we have a problem, James says Abraham was justified by works..


Paul says that Abraham was not justified by works..
Rom 4:2 For if Abraham was justified by works, he has a boast; but not before God.


We could say something like, Paul and the author of James disagreed with each other, there were different Gospels, perhaps the book of James or the book of Romans is in error , or faulty or of dubious origins.

Or we could say that Rom 4:2 is wrong, and James is right. Or we could say that James is wrong, and Rom 4:2 is right.

Or we could think about what each is actually saying. Is James really saying we need works to be saved, despite so many passages from Paul saying we are not justified by works, but by faith.

Barnes in his commentary on James says:

Justified by works - That is, in the sense in which James is maintaining that a man professing religion is to be justified by his works. He does not affirm that the ground of acceptance with God is that we keep the law, or are perfect; or that our good works make an atonement for our sins, and that it is on their account that we are pardoned; nor does he deny that it is necessary that a man should believe in order to be saved. In this sense he does not deny that men are justified by faith; and thus he does not contradict the doctrine of the apostle Paul. But he does teach that where there are no good works, or where there is not a holy life, there is no true religion; that that faith which is not productive of good works is of no value; that if a man has that faith only, it would be impossible that he could be regarded as justified, or could be saved and that consequently, in that large sense, a man is justified by his works that is, they are the evidence that he is a justified man, or is regarded and treated as righteous by his Maker. The point on which the apostle has his eye is the nature of saving faith; and his design is to show that a mere faith which would produce no more effect than that of the demons did, could not save.

 

[KingdomGeneration]

Eric you said that imputed righteousness is not a christian doctrine. I look in my bible however, and it says right here that righteousness is imputed.

Rom 4:11 And he received the sign of circumcision, a seal of the righteousness of the faith which hehadyet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:

Jas 2:23 And the Scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.
Rom 4:22 And therefore it was imputed to him for righteousness.
Rom 4:23 Now it was not written for his sake alone, that it was imputed to him;
Rom 4:24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;

It says right there that simply by believing (not works) , righteousness is imputed to us. You claim that justification also brings about infusion. I agree in part. First of all, I disagree that justification means infusion, it doesn't. It's easily shown that your definition of justification is not correct. Take this verse for example, the greek word for justification means acquittal, nothing more nothing less.

Rom 4:25 who was delivered because of our offenses and was raised for our justification.
It means a guilty sinner is declared innocent or pardoned before God. Yet I agree that what you call infusion, does happen once a person believes. This is because of God's promise to put in us a new heart and put His Spirit within us. We call it regeneration.


I don't believe in OSAS either. But I don't agree with your view on maintaining or keeping justification , and then the possibility of regaining it if lost. I believe if you really lose it, that's it, you can't come back to faith again because that is trampling on Christ's blood again, and treating it as a cheap thing. This is in matters of apostasy, ie denial of Christ, severe sin, walking away from Christ , intentionally and purposefully etc.

I'm in total agreement with Mahogony on this issue. However, on the bright side of things, now the OSAS proponents now have an actual example what a real "works" based faith looks like. Although, no matter how hard those of us who do not believe in OSAS refute a "works" based faith, I doubt the OSAS guys will be embracing anyone outside of their own clique anytime soon. *lol*

 

[onenesswill]

There is only one way to be saved. Peter who was chosen by God to have the keys of the kingdom of heaven gave specific directions on how to be saved in Acts 2:38.

Acts 2:38, verifies John 3:5, Matthew 28:19 and Colossians 2:8-12. Any other salvation message is without knowledge and understanding of the gospel message as it was taught by Paul and the apostles.