Great Doctrines of the Bible: Salvation by Faith Alone!

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This week, as we arrive back from a district work week, I would like to provide you with a Bible study on a facet of one of the Great Doctrines of The Bible: Salvation.

Specifically, one element of the doctrine of Salvation is the issue of Faith: Is salvation by faith alone? In my Great Doctrines of the Faith series I desire to provide an overview of the homogenous themes replete throughout the Scriptures—and specifically how they redound to governing authorities. You need to know the pertinent application of each Bible theme and how they apply to your life in terms of person and policy.

Now don’t get nervous, I’m not planning dozens of 12 page lessons on Bible doctrine — as fascinating as I think you will find this to be — instead, Lord willing I”ll add this series to my usual mix here in the Capitol.

Again, if you study diligently with me I can promise that you’ll increase your agility in God’s Word—and hopefully gain in spiritual maturity.

I. INTRODUCTION

Is justification from one’s sin accomplished by faith alone or is something needed in addition? The answer to this question has been debated throughout Church history, and it remains so today.

WHAT DO YOU BELIEVE REGARDING HOW ONE IS SAVED AND WHY?

This week we will survey the Scriptures in pursuit of an answer relying on basic hermeneutic principles of interpretation. Whereas pilots, doctors and lawyers follow strict procedural guidelines in order to conduct their profession with precision, so does the interpreter of a document. Whereas the former disciplines are aeronautics, medicine and law, the latter practices hermeneutics. Fundamental to hermeneutics is analogia scriptura. That means God’s Word is presumed by the interpreter to not contradict itself; the Bible is in total harmony without conflict until proven otherwise. Another way of putting it is that Scripture interprets Scripture. Further understood, the principle of analogia scriptura means that the more specific and/or easier to understand passages of wide concurrence interpret the lesser specific or more difficult to understand passages. The benefit of the doubt is always on the side of the document’s integrity and harmony. Those ideas need guide the pursuit of the answer to the proposed question, Is Salvation by Faith Alone?

II. THE STATEMENT

Having said all that, let us examine Ephesians 2:8-9, one of the most succinct passages in the entire Bible on this issue.

For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, that no one should boast.

The Greek language structure of this passage is easier to understand in English by adding the following English parentheses and paraphrases, “For by grace you have been saved through faith (and even that faith to believe is not from yourselves, it too is the gift of God); (your salvation is) not as a result of works, that no one should boast.”

Paul’s statement to the Ephesian Church is one of the clearest and summarily declarative statements in the whole of Scripture that trumpets the contrast between salvation dependent on man’s efforts versus God’s graciousness. As will be seen, the singular answer to this week’s question resonates repeatedly and harmoniously throughout the whole of the Bible. Furthermore, one can synchronize the several passages that seemingly contradict one another via an examination of context. This will be attempted under the second point of the outline: “The Suspect” passages in seeming contradiction.

THE BASIS OF ONE’S SALVATION SHOULD BE A MAJOR CONCERN. IT FOLLOWS THAT ESSENTIAL CLARITY SHOULD BE OF CRITICAL IMPORTANCE.

The following is a biblical survey of pertinent passages. Clarity on this subject is best achieved by allowing Scripture to repetitiously speak for itself.

III. THE SURVEY

A. GENESIS 15:6

Then he [Abraham] believed in the Lord; and He reckoned it to him as righteousness.

Notice this simple OT declaration regarding the formula of salvation. There is no mention of good works. Notwithstanding, years later Abraham offered up Isaac (cf. Gen. 22:1-12) displaying the genuineness of his faith via his obedience to God (or works). However, it was not this or any other good work that led to God‟s declaration in Genesis 15:6; he was reckoned righteous singularly based on faith alone (cf. Heb.11:17-19; Ro. 4:3-5).

B. HABAKKUK 2:4

Behold the proud, His soul is not upright in him; But the just shall live by his faith.

One of the main emphases of this OT book is that the proud trust in themselves, their self-effort or works, whereas the humble live by faith, trusting in God. This simple biblical contrast surfaces repeatedly throughout the entire Bible.

C. MATTHEW 1:21

And she will bear a son; and you shall call His name Jesus, for it is He who will save His people from their sins.

The name Jesus Jeshua in Hebrew actually means “savior.” Christ Christos in the Greek means, “anointed one.” In essence, Jesus‟ God-given name (cf. Lk.1:30-31) encompasses His God-anointed mission—to save people from their sin. Important to note is that Matthew does not add in other components relative to one‟s salvation. Fundamentally expressed herein salvation is through a person not a system.

D. MATTHEW 18:2-4

Truly I say to you, unless you are converted and become like children, you shall not enter the kingdom of heaven. Whoever then humbles himself as this child, he is the greatest in the kingdom of heaven.

This is a beautiful characterization of salvation. Think about it, children have no resources, accomplishments or self-merit to offer to God; rather it is their helpless, dependent humility and trust that Jesus commends, warranting salvation.

E. MARK 1:14-15

…Jesus came into Galilee, preaching the gospel of God, and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.

Two ingredients necessary for salvation are stated in this passage: Repentance and belief—both a gift from God (cf. Acts 11:18; 2Tim. 2:25). Nowhere does Jesus mention works.

F. LUKE 6:20

And turning His gaze on His disciples, He began to say, “blessed are you who are poor, for yours is the kingdom of God.”

Jesus’ concern for the materially poor is one of Luke’s favorite themes, but here Jesus is speaking about much more than physical poverty; He is speaking about spiritual poverty (cf. Mt. 5:3). One’s spiritual bankruptcy, Jesus says, is the necessary precursor for salvation. To the contrary,

MERIT-BASED SALVATION PORTENDS AN ATTITUDE OF PRIDE VERSUS THE NECESSARY INTERNAL SENSE OF SELF-BANKRUPTCY

G. LUKE 22:42-43

Then he said to Jesus, “Lord, remember me when You come into Your kingdom.” And Jesus said to him, “Assuredly, I say to you, today you will be with Me in Paradise.”

The thief on the cross next to Jesus realized he had no possible means for eternal life short of the Savior’s imputation of divine grace. Seeing his penitent heart and belief, Christ assured him of eternal life with Him. Works are absent.

H. JOHN 3:16

For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish, but have eternal life.

In this all-familiar passage, notice the operative word for gaining eternal life: Belief. Works are not mentioned. The word “believe” appears 3 times in verse 18 and carries more than the idea of intellectual assent, moreover trust and commitment.

I. ACTS 2:38

And Peter said to them, “Repent, and let each of you be baptized in the name of Jesus Christ for the forgiveness of your sins…”

In the first sermon preached after the ascension of Christ, best understood both contextually and grammatically, this passage means because of the forgiveness of your sins one need be baptized. Most importantly stated here is this: Repentance is an essential ingredient relative to salvation. It means, “To turn about-face, or 180 degrees.” After personal salvation, there results a public identification with Christ through the waters of baptism. Baptism then is not a prerequisite (work) before salvation, but a matter of obedience after salvation.

J. ROMANS 1:16,17

For I am not ashamed of the gospel, for it is the power of God to salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith to faith; as it is written, “But the righteous man shall live by faith.”

The word Salvation soteria means “deliverance, preservation or rescue from danger and apprehension.” By rereading, notice whom it is that initiates and is responsible for this action. Furthermore, the recipient‟s only prerequisite to obtain it is belief—not works. The righteous live (or are declared righteous) by faith. (The Habakkuk 2:4 OT quote is incorporated by Paul).

K. ROMANS 3:20

Because by the works of the law no flesh will be justified in His sight, for through the law comes the knowledge of sin.

This passage and the one that follows portray a proper, illumined insight into one’s understanding of the law—keeping God’s law is not His prescribed way to salvation.

L. GALATIANS 3:24

Therefore the law has become our tutor to lead us to Christ, that we may be justified by faith.

Tutors in the time of Christ were strict disciplinarians, oftentimes slaves, who were assigned the responsibility of bringing up their master’s children. Kids longed for freedom from their tutors who were to guide them in the proper direction. Similarly,

THE OT LAW AS INTENDED BY GOD IS MEANT TO ILLUMINE ONE TO THEIR SIN, THEREBY ESCORTING A PERSON TO THEIR NEED FOR CHRIST

The intent of the law in both the OT and NT was never to save; rather it humbly sobers one to their need for a Savior. Incapable of keeping it (see Mt. 5) God has always intended His law to lead one to Christ for salvation. Clearly then justification is by faith, not by the law or attempting to keep the law.

M. ROMANS 3:24

…being justified as a gift by His grace through the redemption which is in Christ Jesus.

The word Justified as used in ancient Greek culture meant “to declare righteous.” And the Greek word for redemption derived its meaning from the slave market. It meant, “To pay the necessary ransom in order to assure a slave’s freedom.” Together, these strong, vivid words clearly communicate that salvation is God’s gift!

N. ROMANS 5:1

Therefore having been justified by faith, we have peace with God through our Lord Jesus Christ.

The word for justified is in the Greek perfect tense, which means something that happened in the past and has an ongoing impact in the present or future. In order to convey the idea of this tense in English, the translators aptly add having been. Accordingly the true believer’s justification by faith assures him of ongoing peace with God—i.e. one can rest assured they are no longer at war or enmity with God. Scripture makes no mention of God intending for one to be insecure regarding their eternal destination. One’s salvation, after having placed one’s faith in Christ, continues with surety and ongoing future implications. To the point of this study, this….

PEACE INURES TO THE BELIEVER BY FAITH, VERSUS AN ECONOMY OF PERPETUAL WORKS IN HOPES OF ONE DAY APPEASING GOD

….and in the meantime constantly feeling insecure.

O. 1CORINTHIANS 1:21

…God was well pleased through the foolishness of the message preached to save those who believe.

Without spending space to fully elaborate on the context of this passage, God is declaring that salvation does not come via human wisdom. Conversely the message of the gospel is so simple that those who are “worldly sophisticated” (aka arrogant) think it meaningless. That some are too proud to accept the simplicity of the Gospel underscores God’s simple husbandry of salvation—that it is by faith alone. In God’s economy of grace, even the worst of sinners, near the end of their life can still be saved!

P. 1CORINTHIANS 2:2

For I determined to know nothing among you except Jesus Christ, and Him crucified.

In this passage, Paul is candidly bearing his soul, and his reliance on God to communicate His Gospel through him. From Paul‟s perspective there is no big formula for achieving salvation—no long list of ingredients to check-off before entering in. Salvation is all about what Christ did on our behalf—and not about what we‟ve done on our behalf. It‟s that simple.

Q. 2CORINTHIANS 5:19

Namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation.

The word for Trespasses paraptoma denotes “a deviation from uprightness and truth, having gone the wrong direction.” Reconciling katallasso denotes “to change, or bring back in line.” Used here, in congruous contradistinction, Christ alone brought sinners back in line from their wrong direction. God‟s recipe of salvation: There‟s no big list of ingredients, only Christ.

R. 2CORINTHIANS 11:3

But I am afraid, lest as the serpent deceived Eve by his craftiness, your minds should be led astray from the simplicity and purity of devotion to Christ. For if anyone comes and preaches another Jesus whom we have not preached…or a different gospel which you have not accepted, you bear this beautifully.

One of Paul’s biggest concerns for the Church at Corinth was the false teachers’ preaching a false doctrine of salvation–and that the congregation discerns it not. i.e. that they might accept or bear in their soul the heresy. This passage reveals the primacy and solemnity of getting the Gospel right. Regarding false teachers of the Gospel in Galatia, Paul said, “I am amazed that you are so quickly deserting Him who called you by the grace of Christ for a different gospel; which is really not another; only there are some who are disturbing you and want to distort the gospel of Christ. But even though we or an angel from heaven, should preach to you a gospel contrary to that which we have preached to you. Let him be accursed. As we have said before, so we say again now, if any man is preaching to you a gospel contrary to that which you received, let him be accursed.”

WHAT CONSTITUTES THE GOSPEL IS OVERWHELMINGLY IMPORTANT. ONE NEED GET IT RIGHT!

S. GALATIANS 2:16

Nevertheless knowing that a man is not justified by the works of the law but through faith in Christ Jesus, even we have believed in Christ Jesus, that we may be justified by faith in Christ, and not by the works of the law, since by the works of the law shall no flesh be justified.

In light of the preceding passages and commentary, this verse is self-explanatory. It plainly illustrates the falsity of a works-based doctrine of salvation.

T. GALATIANS 3:1,13

Now that no one is justified by the law before God is evident; for, „The righteous man shall live by faith‟…Christ redeemed us from the curse of the law.

Justification by the law and justification by faith are mutually-exclusive currencies likened to oil and water. There is no mixing the two in God’s eyes.

EITHER ONE IS TRUSTING IN THEIR OWN RIGHTEOUSNESS OR ONE IS TRUSTING IN CHRIST’S RIGHTEOUSNESS

One is not trusting in Christ at all if in any part one is trusting in their ability to gain God’s favor through merit. Faith plus works equals works.

U. PHILIPPIANS 3:9

And may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith.

One can obtain great pride through the performance of good works, religious activity, rituals and ceremonies—amassing self-gained righteousness. Paul contrasts that with self-surrender, accepting Christ’s imputed righteousness. Whereas the later person “may be found in Him” for his salvation, the former is not.

V. COLOSSIANS 1:13-14

For He delivered us from the domain of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins.

The word delivered rhuomai in the Greek means “to draw oneself from bondage; to rescue.” In salvation, God (not one‟s self) draws the individual out of bondage to Himself: God delivers, God rescues, and God transfers—not oneself!

W. 1THESALLONIANS 1:10

That is Jesus, who delivers us from the wrath to come.

Jesus delivers the individual from the eternal wrath to come, i.e. hell. Like all the other passages thus far examined, there is no mention of one delivering one’s self via their good works.

X. 2THESALLONIANS 2:13-14

God has chosen you from the beginning for salvation.

This insight into salvation is similar to Ephesians 1:4 where it says, “Just as He chose us in Him before the foundation of the world.” Known as another facet in the doctrine of Salvation (the sub-doctrine of Election) this passage foretells who plays what role in salvation. God foreordained the elect’s salvation long before they were even born. To infer through a works-based salvation that one gains heaven by self-effort is to negate and gut the doctrine of election.

Y. 1TIMOTHY 1:15

It is a trustworthy statement deserving full acceptance, that Christ Jesus came into the world to save sinners.

The early church had reduced important doctrinal truths into simple statements. This is one of those instances. Paul affirms this traditional church summary as an accurate saying, a summary of the crux of the Gospel. The fact that Christ…saves sinners should negate and trump all other thoughts formed thenceforth to the contrary.

Z. 2TIMOTHY 1:9

But join with me in suffering for the gospel according to the power of 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 granted to us in Christ Jesus from all eternity.

Again and akin to Ephesians 1, the salvation of God’s chosen, elected and foreordained was determined in eternity past and has nothing to do with present personal merit.

AA. TITUS 2:13-14

Looking for the blessed hope and the appearing of the glory of our great God an Savior, Christ Jesus; who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself a people for His own possession, zealous for good deeds.

Notice the depiction of Christ in this passage: He gave, He redeems, He purifies, He possesses, and He motivates the elect to do good deeds. The deeds are clearly the bi-product, and not the means of salvation.

BB. PHILEMON

The NT Book of Philemon is only one chapter in length and the whole of it illustrates forgiveness. Philemon owned a slave named Onesimus (v.16). In that Onesimus had wronged his master (v.15), Paul beseeches Philemon, asking him to charge anything that Onesimus had done wrong to his (Paul‟s) account (v. 18). In so doing, Paul mentions to Philemon that he (Philemon) had come to Christ through Paul and owes Paul his very life (“Oh, by the way….”) (v. 19).

PHILEMON IS A MAGNIFICENT ILLUSTRATION OF THIS STUDY. PAUL FREELY PAID FOR— HE RECONCILED ONESIMUS’ ACCOUNT —PAYING HIS DEBT FOR HIM.

Onesimus had nothing to do with it! Paul only hoped that Onesimus, in his new-found liberty would stay on with him and minister the Gospel (v.13). One old hymn writer best sums up this epistle, “Jesus paid it all, all to Him I owe.”

CC. HEBREWS 11:6

But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who seek Him.

This verse is from the „Faith Hall Of Fame‟ which contains some of the men and women in noteworthiness who pleased God. How did they do that? They pleased Him by humble dependant faith, not arrogant self-righteousness. As illustrated by the many people in this chapter, God‟s basis / economy of operation with His creation is faith, not works.

DD. 1 PETER 1:3-5

Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you, who are protected by the power of God through faith…

This pregnant, beautiful passage contains many of the salvific actions that God performs on behalf of unworthy sinners. Not mentioned are human works.

EE. 2 PETER 1:3

Seeing that His divine power has granted to us everything pertaining to life and godliness through the true knowledge of Him who has called us by His own glory and excellence.

Note again the sufficiency of Christ relative to one’s salvation. Salvation is a result of His divine power, which accomplishes everything.

FF. 1JOHN 5:11-13

And the witness is this, that God has given us eternal life, and this life is in His Son. He who has the Son has the life; he who does not have the Son of God does not have the life. These things I have written to you who believe in the name of the Son of God, in order that you may know that you have eternal life.

This is one of my favorite verses in the entire Bible. It is cut and dry on the issue under study. God wants you to know if or not you have eternal life with Him! (Theologically this is known as “Assurance”). He does not want you to have to guess about your eternal destiny all through life! Notice that it says, in order that you may know…

KNOWING YOU HAVE ETERNAL LIFE IS BASED SOLELY ON IF OR NOT YOU HAVE THE SON—NOT PERSON MERIT

GG. JUDE 3

Beloved, while I was making every effort to write to you about our common salvation, I felt the necessity to write to you appealing that you contend earnestly for the faith which was once for all delivered to the saints.

The term the faith as used in this passage refers to the composite of salvation truths contained throughout all of the Scripture (cf. Gal.1:23; Eph.4:5, 13; Phil.1:27; 1Tim.4:1). This passage gives insight into the reality that true believers must be willing to contend epagonizomai “confront, attack and battle” those that would adulterate or dilute biblical Soteriology (the doctrine of salvation). Additionally this verse states that the Gospel as given in the Scripture is complete. It is once for all delivered to the saints. That means the Bible and one‟s understanding of salvation will have no more additions, definitions or interpretations coming from some other outside source (cf. Rev. 22:18-19). Delivered by the Apostles and Prophets in their respective eras, it is today complete. That is to signify that extrabiblical sources always change the economy of salvation to one of faith plus works.

HH. REVELATION 17:8

And those who dwell on the earth will marvel, whose names are not written in the Book of Life from the foundation of the world…

The redeemed are known by God from before He created the world (cf. Eph. 1:4) and are written in His Book of Life. Again, this underscores and illustrates God‟s economy of grace versus man‟s merit (M&W: Merit: “Something earned or deserved”) in salvation.

II. SECTION SUMMATION

As one can comprehend from this survey, the Scriptures are analogous, parallel and homogenous relative to the home passage: “For by grace you have been saved through faith (and even that faith is not from you, it too is the gift of God); not as a result of works, that no one should boast.” What a man need do to warrant salvation is to respond in faith, which includes repenting of sin, and receive Jesus Christ and His work on their behalf—thereby formally accepting God‟s free gift of salvation (cf. Jn.1:12; Eph.1:13). To suggest salvation be otherwise, of a different economy, is a very dangerous proposition in direct contradiction to the whole counsel of God as surveyed herein. It is to place one‟s confidence in the wrong thing relative to eternal life!

Having only scratched the biblical surface of the Doctrine of Salvation, but enough to garner the continuity of its teaching, the student need now turn his or her attention to examine other passages often used to purport a contrary economy of salvation.

IV. THE SUSPECT

A. JAMES 2:26

Faith without works is dead.

The book of James addresses phony faith as does Matthew 7:21: “Not everyone who says to me „Lord, Lord‟ will enter the kingdom of heaven; but he who does the will of My Father who is in heaven.” How is one to ascertain true faith from phony faith according to the Bible? “You will know them by their fruits” states Jesus in Matthew 7:20. The Apostle James herein makes this very same point in regards to genuine salvation—

FAITH THAT HAS NO ACCOMPANYING OUTWARD MANIFESTATIONS IS FRAUDULENT. GOOD WORKS ALWAYS ACCOMPANY GENUINE SAVING FAITH

That’s James’s point: In Genesis 22, Abraham offered up Isaac as an expression of His genuine saving faith. This was an external manifestation of obedience directly related to the genuineness of his internal salvation by faith—as recorded in and preceding from Genesis 15.

James’s epistle has been greatly misunderstood throughout church history (including the Reformation Period) as if to think what it taught contradicted salvation by faith alone. Rather, it emphasizes the outward manifestations—or works if you will—that always accompany genuine saving faith. James is not teaching that faith must have works in addition, in order to realize salvation. Such an understanding would contradict the remainder of Scripture as has been surveyed. To look at it another way…

IF GOD WANTED TO ALERT MANKIND TO PHONY BELIEVERS, HOW ELSE COULD HE HAVE DONE IT WITHOUT RUNNING THE RISK OF POSSIBLE MISUNDERSTANDING?

B. MATTHEW 25:31-46

Inasmuch as you did not do it (feeding the hungry, clothing the needy, taking care of the sick and visiting prisoners) to one of the least of these, you did not do it to Me and these will go away into everlasting punishment…

In this lengthy passage there is seeming textual evidence for insecurity in salvation—no assurance. Advocates of works-based salvation evidence this text, stating one must continue to perform good works right up until the end of his or her life in order to be sure about obtaining everlasting life.

The problem with this interpretation stems from misinterpreting the earlier part of the passage (interpreting a passage void of context is always dangerous). If one assumes that feeding the hungry, clothing the needy, taking care of the sick and visiting prisoners are meritorious acts (in verses 35 and 36) which one need perform to attain salvation, then the aforesaid conclusion would be fitting. However, if the acts listed are the fruit stemming from God’s gift of salvation, then one’s understanding of the passage is entirely different. Understanding the passage in the latter sense makes sense in light of verse 34: “Come you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.” I.e. the deeds listed are not God’s basis for one entering eternal life; they are the fruits manifest from God’s bestowal of grace. Non-present fruit serves to indicate that a person lacks saving faith to begin with. The point of Matthew and James is being made again: Those with no fruit possess not saving faith. This simple understanding, although somewhat hard to explain herein, is certainly analogous with the remainder of Scripture.

C. 1JOHN 2:9

The one who says he is in the light and yet hates his brother is in the darkness until now.

Attempts to interpret this passage might also indicate that salvation has no assurances. Such an interpretation however precludes a working understanding of the Greek language, specifically tenses. I.e. Greek language tenses are more definitive and precise than those in English. Herein the word hates is in the present tense, indicative mood, meaning an ongoing, continuous habitual action. Furthermore, like some of the other passages previously examined,

THE CONTEXT OF THIS RELATES TO DETECTING PHONY BELIEVERS

The meaning of this passage goes something like this: “The one who says he is in the light and yet continually, habitually hates his brother isn‟t really saved to begin with.” After all, “you will know them by their fruits” (Mt. 7:20). Accompanying true saving faith is always a humble desire to obey Christ and walk in His love. A working knowledge of the Greek present tense is important to understanding all of John‟s Epistles.

D. 1CORINTHIANS 9:27

But I buffet my body and make it my slave, lest possibly, after I have preached to others, I myself should be disqualified.

Some have used this passage to suggest that Paul was personally insecure about his eternal security. The context however pertains not to that, but to Paul’s ministering to others. Specifically, earlier in verses 19 and 22 he talks about his desire to win others to Christ. In so doing, he disciplines his physical body and his flesh to avoid disqualification from ministry after having preached and won others to Christ; his comments are unrelated to his understanding of eternal security (conf. Rom. 8:38-39). Rather, this passage is about his ability to continue in ministry. Preaching, not salvation, is the subject of the passage.

E. PHILIPPIANS 2:12

So then my beloved, just as you have always obeyed, not in my presence only, but now much more in my absence, work out your salvation with fear and trembling.

The tense of the Greek verb work out has the idea of “to continue working to bring something to fulfillment or completion.” The verse goes on to say, “for it is God who is [continually] at work in you, both to will and to work for His good pleasure” (2:13). Paul instructs the believers in the Church of Philippi to continue to submit their lives to God—as He is working on them / sanctify them—and to aid the ongoing purifying work of the Holy Spirit with an attitude of fear and trembling. I.e. a healthy fear of not wanting to offend God coupled with an awesome respect and reverence of Him. This passage is not meant to imply one pursue a work‟s based economy of salvation (otherwise why does Paul mention that God was working in them in verse 13?) The context of this passage relates to the Doctrine of Sanctification, which is post-salvation.

F. MATTHEW 26:27-28

And when He had taken a cup and given thanks, He gave it to them saying, „Drink from it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.‟

This passage raises the question, is communion salvific or symbolic? ICorinthians 1:23-25 sheds light in answer to this question. Therein Paul interprets communion to be something believers do in remembrance of Him, for as often as you take communion, “you proclaim the Lord‟s death until He comes” (v.26). Paul says nothing of communion being salvific anywhere in Scripture, nor does Christ in this passage. Christ‟s actual blood, which He is referring to here, shed on the cross for our sins, is the specific agent of forgiveness. Communion symbolizes salvation and the forgiveness of sin thereinafter—in a similar way that rings signify marriage thereinafter.

COMMUNION AND RINGS HAVE THIS IN COMMON: BOTH ARE REFLECTIVE NOT CAUSAL

Critically, Jesus was not saying that the bread and the wine were literally His body and His blood (theologically this is referred to as Transubstantiation); rather, they are but symbols. The cup of wine was not Jesus’ actual blood any more than Jesus was a lamb, a door, or a vine; this is the genre of figurative speech as used in John 1:29, 10:7, and 15:5 respectively. All are symbols, figuratively and illustratively conveying deep-seated spiritual truths. Communion is a matter of obedience for the believer post salvation versus an ingredient necessary to attain it.

V. THE APPLICATIONS

Does the Scripture teach that salvation is by faith alone? Yes. Importantly it also teaches that true saving faith is always manifest, characterized and accompanied by good works!

GOOD WORKS DO NOT LEAD TO SALVATION; RATHER THEY ARE THE PRODUCT OF SALVATION

For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not as a result of works, that no one should boast.

A. TO THE PERSON

The doctrine of salvation is very important because it is the essence of the Gospel—of which people rely on for their eternal destiny. Just how important is this? For the spiritual leader to get this wrong means that he could be leading others to hell. This is in part why the Word says, “Let not many of you become teachers, because as such you will incur a stricter judgment” (Ja. 3:1). Furthermore, Galatians 1:8&9 says, “If anyone preaches to you a different gospel let him be accursed anathema.” Anathema means devoting someone to destruction in eternal hell (cf. Rom. 9:3; 1Cor. 12:3; 16:22). The Bible condemns false teachers to hell. Later in the life of the Church at Ephesus, Paul would tell its pastor, Timothy, “Remain on at Ephesus, in order that you may instruct certain men not to teach strange doctrines” (1Tim.1:3). Paul was passionately concerned that, “the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires; and will turn away their ears from the truth, and will turn aside to myths” (vv.4:3-4). And indeed that had happened (cf. 1:20). Accordingly, Timothy was to be about “preach[ing] the word” (v.4:2). He was to “reprove, rebuke, and exhort with great patience and instruction.” Additionally, much of Peter‟s second epistle and the second epistle to Corinth relate to the same problem of false teaching; this was a very serious matter then and remains so today. Teaching the Word—especially relative to the doctrine of salvation—is a grave and heavy responsibility. That is why I have gone so long in my notes this week.

WHAT KIND OF PASTOR DO YOU SIT UNDER?

My prayer is that this study will have caused you to seriously think through your Soteriology if need be. Determine who and/or what it is you are relying on for your salvation—God or yourself? Moreover, if it is self, repent of your sin of pride and ask Christ into your life today! And join a Church in your district that preaches this!

B. TO THE POSITION

When a public leader is secure in Christ, assured of their salvation and eternal destiny, confident that no one can take that away from them, they possess the essential internal security for transcendent confidence, courage and boldness in all of life—especially the unwavering strength to fight for what is right over a long period of time.

ETERNAL SECURITY: IT LEADS TO INTERNAL SECURITY WHICH LEADS TO EXTERNAL SUCCESS

Insecure leaders are not confident, courageous and bold—in association with being right on the issues.

Possessing assurance of one’s salvation is tantamount to persevering public leadership both in the sense of effectiveness and correctness.