02.05. "Then Who Can Be Saved?

CHAPTER 5 - “Then Who Can Be Saved?”

This chapter contains a critically important Scriptural discussion. The reader is urged to “stick with it” throughout the chapter and to think and seek the Lord about it. Sometimes doctrinal concepts are hard to understand, but we must learn to seek the truth, if we are Christ’s disciples, because He told us that “the truth shall make you free” (John 8:32). We return to the story of the rich young ruler. Jesus had told the ruler that if he wished to “enter life”, that is, if he wished to experience the glorious realm of life in the next age, the ruler needed to do three things: keep the commandments, sell his possessions and give to the poor, and follow Christ. Upon learning of these requirements, the rich young ruler went away grieved, apparently unwilling to give up his possessions. Jesus then told His disciples, “Truly, I say to you, it is hard for a rich man to enter the kingdom of heaven. And again I say to you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God” (Matthew 19:23-24). After hearing of the Lord’s assessment of the difficulty of entering the coming Kingdom, the disciples were astonished and inquired, “Then who can be saved?” (Matthew 19:25). Jesus replied that this salvation was impossible to be achieved by man alone, yet with God all things are indeed possible. The disciples’ question concerning “being saved”, in its context of the coming Kingdom, opens the door for us to explore some very important Biblical truths and issues. And it is maintained, dear Christian reader, that these truths are not peripheral to the core of basic Christian doctrine. Rather, these truths are crucial to the Christian’s understanding of his relationship with God and his responsibilities toward God. Further, these principles have the utmost bearing upon the believer’s future for at least 1,000 years, which is surely a long time from the perspective of human experience. Therefore, I entreat you, in the name of Christ and for the sake of the truth, to be noble like the Bereans and examine the Scriptures to see whether these things be so (Acts 17:11). Shortly, two great principles of the New Testament will be explained that govern many passages and teachings found there. If a Christian has a clear view of these two different and separate principles, much difficulty in understanding many passages in the Bible can be eliminated. A correct understanding of these two principles, and how certain Bible themes are related to them, will also help the Christian to resolve long-standing issues of Scriptural debate. Before proceeding to the principles, let us say a word about the term “saved”, since it has been introduced in the story of the rich young ruler and is so germane to the two principles. The verb “to save” in the Greek text is sozo. It means “to save, deliver, make whole, preserve from danger, loss, destruction.” We Christians tend to take a very narrow view of “being saved”, thinking of it as being exclusively applicable to the spiritual salvation of man, whereby Christ “saves” the sinner from the penalty of hell to the promise of heaven. Of course, as we shall see, there is application of the term in that type of realm. However, we must remember that the verb itself is not a “theological verb” with an explicit theological meaning, such as just stated. Rather, sozo is just another verb in the Greek language, and its meaning in any passage must be determined by the normal rules of interpretation, not by a preconceived notion. The verb is used in the New Testament for a variety of “savings” or “deliverances”. It is used of saving sick people from disease or death and restoring them to health (Matthew 9:21-22; Mark 5:23), of delivering persons from demon possession (Luke 8:36), and of delivering people from danger and death (Matthew 14:30; Acts 27:20). Therefore, the deliverance or “salvation” involved in any passage must be determined by looking at the context and comparing it to other Scriptures. Not every Biblical mention of salvation for man necessarily means a saving of the person from an eternity in the lake of fire to an eternity with God; only certain passages carry this meaning. The two great principles will be called “SALVATION BY GRACE THROUGH FAITH” and “REWARD ACCORDING TO WORKS”. Please take time now to briefly review the table on the following two pages that outlines these two principles. Under the heading of each principle on the table some “related matters” are listed. These “related matters” are Biblical topics or doctrines which must be seen as related to the general principle in order to be properly understood. As we examine these matters and review the verses noted, it will become apparent that these matters are indeed in harmony with the respective governing principle.

It is obvious that two key words in these principles are “grace” and “works”. There is a danger in reducing these principles to simply “grace” or “works”, because of many past arguments concerning “salvation” in regard to these terms. But for the sake of simplicity of reference only, let’s term them the grace principle and the works principle, with the full realization that we are not talking just about “salvation” by grace or works. The grace and the works principles contrast different items. In a particular Scriptural sense, the terms grace and works are actually mutually exclusive. In speaking of God’s election of grace in relation to the remnant of saved Israelites that had recognized Jesus as the Messiah, Paul wrote: “In the same way then, there has also come to be at the present time a remnant according to God’s gracious choice. But if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace” (Romans 11:5-6). In this passage, grace means God’s unmerited favor, or gift, in choosing the Israelites to participate in the eternal salvation of God (from final condemnation and unto eternal life). The same principle applies to God’s choice of any Gentile in eternal salvation. In relation to this salvation, grace means that salvation is altogether a gift from God and is not in any way earned, merited or worked for by the recipient. As the epistle to the Ephesians tells us: “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” (Ephesians 2:8-9). In context, we can tell that the salvation spoken of above is one from spiritual death to an eternity with God, with the sinner being made alive in Christ. We see the antithesis between “grace” and “works”. However, it is very important to note that this antithesis is within the framework of our eternal salvation. In other words, it is only our final salvation for eternity future that is purely a matter of grace with nothing whatsoever to do with works. To become a Christian and to “be saved” from the final condemnation of an eternity in the lake of fire to the enjoyment of an eternity with God is a matter of grace, not of any works of ours. After we have been born again into the family of God by His grace, however, our works are not disregarded by God. On the contrary, our works as a believer figure very directly into the equation of our relationship with God and His dealings with us. Our salvation for eternity is “not as a result of works, that no one should boast” (Ephesians 2:9). However, in the very next verse, the Bible tells us that it is God’s intention that the saved person should have works: “for we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Ephesians 2:10). Thus, there is a matter of works related to our post-conversion experience. Based upon the works, or doings, of the believer, God will “reward” him. Actually, the word reward is misleading since we may think of a reward as only something positive. However, the Greek words used in the reward passages are neutral and carry the meaning of recompense, to pay according to the nature of the work or doing. When one studies the various verses where these words are used, one finds that the “pay back”, or recompense, can be positive or negative. As we shall see, the recompense that God renders to a believer for his doings, according to Scripture, can be “good” or “bad”. As we go through the “related matters” listed on the table, remember that each one ties in to its respective governing principle. In that way, the interpretation of the cited passage becomes clear and comprehensible. Historically, much confusion in Christian doctrine has resulted from trying to relate a particular passage to the wrong principle! Also, since the time of the Protestant Reformation with its emphasis on salvation by grace, the grace principle has become so dominant that the “works” principle has either been unknown, heavily clouded and misunderstood, or even wrongly blended with the grace principle. We will not cover all of the related matters in complete detail. This is an introduction that hopefully will encourage you to do more study on your own. Some of the matters will be looked at from one perspective or another in the chapters that follow. Please have your Bible handy in order to read some of the verses yourself as we approach each related matter shown on the table. Let’s begin. A Gift

There is the matter of pure gift in the Bible. “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God” (Ephesians 2:8). How we all rejoice in this! We never need to strive or work to receive this gift! The gift is free; there is no cost to us. The gift is not earned or merited, but we must take notice that this gift applies only to a specific salvation. A Reward or Prize

We must pay close attention to the Scriptural context of the reward or the prize. The context will always show us that the reward, or recompense, is connected with works, not a gift. The recompense is always earned by the recipient. Actually, some passages will show us that every man (believer and non-believer) will be recompensed according to his works. The recompense will, of course, differ between believer and non-believer. Now let’s look at one passage. Then Jesus said to His disciples, “If anyone wishes to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever wishes to save his life shall lose it; but whoever loses his life for My sake shall find it. For what will a man be profited, if he gains the whole world and forfeits his soul? Or what will a man give in exchange for his soul? For the Son of Man is going to come in the glory of His Father with His angels; and will then recompense every man according to his deeds” (Matthew 16:24-27). Note that Matthew 16:27 starts with “for”, meaning it is an explanation or commentary on what was said in the previous verses. So Matthew 16:27 is telling us that the Son of Man will recompense men according to their deeds. In context, the deeds are the deeds of disciples mentioned in the previous verses, namely deeds of denying one’s self, taking up one’s cross, following Jesus Christ, and losing one’s life. The Greek word for both “soul” and “life” in the above verses is psuche. Self-denial means to deny one’s soul its gratification. The meaning of psuche will be explained in detail in the next chapter. These things are great works of an obedient disciple, not a gift simply received! These actions are not free; they are costly! Yet, a “saving” is mentioned here. How can salvation be here when works and recompense are mentioned? This “salvation” is not the same salvation that is mentioned in Ephesians 2:8! Also, the salvation in Ephesians 2:8 has already happened to us with lasting results. Here is a rendering of that verse by Greek scholar Kenneth Wuest in his expanded translation: “For by grace you have been saved in time past completely, through faith, with the result that your salvation persists through present time.” The salvation of Matthew 16:1-28, however, is future and is based on the disciple’s works during his lifetime. “For whoever wishes to save his life shall lose [future tense] it; but whoever loses his life for my sake shall find [future tense] it ... for the Son of Man is going to come in the glory of His Father with His angels; and will then recompense every man according to his deeds” (Matthew 16:25; Matthew 16:27). The future “shall find it” is rendered “shall save it” in the parallel passages of Mark 8:35 and Luke 9:24. This future salvation will be explained later. Here are some brief comments on some other reward or prize verses. The “reward of the inheritance” (Colossians 3:24), according to the context, is dependent on the rightness of our service. If we do not watch ourselves, we can lose what has been accomplished in us, and this will cost us some reward (2 John 1:8). Even the great apostle Paul warns us to run the race (conduct our Christian lives) in a disciplined manner because only “one receives the prize” (1 Corinthians 9:24). This implies that there will be those Christians in the race who will not receive the prize. Even Paul himself was careful to discipline his sinful body so that he might not be disqualified from the prize (1 Corinthians 9:27; cf. Romans 6:6; Romans 7:17-18; Romans 7:23). Although Paul was a great apostle, he tells us in Philippians that he needed to continue further in his experience of Christ (Php 3:8-10) in order to attain to a special resurrection (Php 3:11-12). Therefore, he needed yet to press on for the prize (Php 3:14). By all these Scriptures we can see how the reward, or the prize, is not a gift. It is definitely something that costs the disciple much carefulness, effort, discipline, endurance, and suffering. By Grace through Faith (Unmerited; not conditioned by works on man’s part)

The gift of eternal salvation is by grace through faith. Grace tells us that this salvation is freely given out of God’s goodness, not because of our doing. Faith is simply the way we receive this gift of salvation. “But to the one who does not work, but believes in Him who justifies the ungodly, his faith is reckoned as righteousness” (Romans 4:5).

According to Works (Man’s cooperation with God. The reward is conditioned upon man’s works.) All men are responsible to God for their actions and will be judged and recompensed according to those actions. “Who will render to EVERY man according to his deeds” (Romans 2:6). A believer’s eternal salvation with God is not affected by his deeds, but a believer’s deeds will affect him directly. The believer is responsible before God to live a righteous and holy life, producing proper works. If the believer does not fulfill this calling, he will suffer. Paul was a master builder laying a foundation of Jesus Christ among the Corinthian believers (1 Corinthians 3:10). Yet he warned the Corinthians (and us) to be careful how we build upon this initial foundation. But let each man be careful how he builds upon it. For no man can lay a foundation other than the one which is laid, which is Jesus Christ. Now if any man builds upon the foundation with gold, silver, precious stones, wood, hay, straw, each man’s work will become evident; for the day will show it, because it is to be revealed by fire; and the fire itself will test the quality of each man’s work. If any man’s work which he has built upon it remains, he shall receive a reward. If any man’s work is burned up, he shall suffer loss; but he himself shall be saved, yet so as through fire (1 Corinthians 3:10-15). Contrary to what many believe and teach, Christians do not automatically produce good works or fruit. Christians may or may not cooperate with the work of the Holy Spirit in their lives. Those in Corinth were true believers (1 Corinthians 1:2), yet they were fleshly, behaving as natural, unregenerated men (1 Corinthians 3:1; 1 Corinthians 3:3-4). There was immorality among the believers (1 Corinthians 5:1), lawsuits (1 Corinthians 6:7), and divisions (1 Corinthians 1:12-13; 1 Corinthians 11:18). To these believers Paul wrote: “become sober-minded as you ought and stop sinning; for some have no knowledge of God. I speak this to your shame” (1 Corinthians 15:34). We are now in a great period of testing. Christians can avail themselves of God’s power and thus obey Him, but whether or not they actually do so is up to the individual (Php 2:12-14). We may fall from our steadfastness (2 Peter 3:17), be sinful like the Corinthians, abandon God’s call to work (2 Timothy 4:10), be a slothful servant (Matthew 25:26), or even leave the soundness of the faith (1 Timothy 1:19 cf. 2 Timothy 2:17-18). Be warned, dear Christian, and be sober. God is not mocked (Galatians 6:7). One day, God will render to you according to your works. The issue here is not eternal salvation, so please do not plead “grace”. At the Judgment Seat, about which we will say more later, we will be faced with God’s justice, not His grace. However, we can take comfort from the truth that when we do fail, God can cleanse us from our unrighteousness through confession (1 John 1:9). Sins that have been confessed will not be judged at the Judgment Seat of Christ. Although God can and does chastise us during our lifetime (Hebrews 12:4-14), the real recompense according to our deeds comes from the Lord Jesus at His return. “Behold, I am coming quickly, and My reward is with Me, to render to every man according to what he has done” (Revelation 22:12; see also Matthew 16:27).

Salvation from Eternal Death to Eternal Life with God (The salvation that is by grace through faith)

“For God so loved the world that He gave us His only begotten Son, that whoever believes in Him should not perish [eternally], but have eternal life.” (John 3:16) “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment [final condemnation], but has passed out of death into life” (John 5:24).

Salvation from Loss and Ruin (During the millennium to the enjoyment of Christ’s millennial kingdom)

We have already discussed the Greek verb sozo (to save) from which the word salvation is derived. Salvation means deliverance from a negative state or peril, such as disease or death, to a positive state, such as safety, health or prosperity. The salvation by grace we dealt with in the previous “related matter” is for the unbeliever. It is offered to the unbeliever so that by grace through faith he can escape God’s condemnation and be given eternal life. The salvation about to be discussed is for the believer. It deals with the believer’s state during the coming 1,000 year Kingdom age. The New Testament contains many warnings to believers. Some indeed seem quite intense and frightening. Because these warnings seem so strong, many teachers feel they have to do with an eternal condemnation, or being lost. Thus, two main schools of thought have arisen to explain these verses. One school that we could generally call the Arminian school (from Jacobus Arminius, 1559-1609), feels that the serious warnings are indeed addressed to real believers and the issue at risk is eternal salvation. In other words, this school teaches that believers can lose their salvation. The other school, which we will call the Calvinist school (after John Calvin, 1509-64), contends that such a view would compromise a salvation by grace, not of works. Therefore, they explain these warnings by saying that the verses are not addressed to true believers, but to “professing”, nominal Christians only, religious people who are not genuine “possessors” of the new life in Christ. The problem of these warning passages is resolved by applying them to the right principle. Both schools wrongly tried to relate the passages to the matter of eternal salvation. These warning sections in Scripture in fact deal with a recompense to the believer that can involve great loss and even punishment, but not the loss of the believer’s eternal salvation. The salvation cited in this related matter involves deliverance from negatives that do not equal eternal condemnation, and the ushering in of positives that are realized in the coming Kingdom age (1,000 years), not life in eternity.As we begin to touch the future negative possibilities for Christians, some readers may react: “If He paid it all, then why should I have to ‘pay’ for my failure?” The matter of our sins before and after conversion will be touched upon more in a later chapter. However, please take note of a couple of Scriptural facts now. Since we have been redeemed, God rightly feels that we should be the most responsible persons, obedient to His will. “As obedient children, do not be conformed to the former lusts which were yours in your ignorance, but like the Holy One who called you, be holy yourselves also in all your behavior; because it is written, ‘You shall be holy, for I am holy’” (1 Peter 1:14-16). God’s grace is never a license to sin (Romans 6:1-2). God’s great principle of rendering to every man according to his deeds is not erased because we have been redeemed (Matthew 16:27; Romans 2:6; Revelation 2:23; Revelation 22:12). In this judgment, there is no partiality with God; believers are not exempted (Romans 2:11; 1 Peter 1:17). We will not now look at all the verses cited under this related matter, but let’s examine the parable of the talents of money in Matthew 25:14-30. For it is just like a man about to go on a journey, who called his own slaves, and entrusted his possessions to them. And to one he gave five talents, to another, two, and to another, one, each according to his own ability; and he went on his journey. Immediately the one who had received the five talents went and traded with them, and gained five more talents. In the same manner the one who had received the two talents gained two more. But he who received the one talent went away and dug in the ground, and hid his master’s money. Now after a long time the master of those slaves came and settled accounts with them. And the one who had received the five talents came up and brought five more talents, saying, “Master, you entrusted five talents to me; see, I have gained five more talents.” His master said to him, “Well done, good and faithful slave; you were faithful with a few things, I will put you in charge of many things, enter into the joy of your master.” The one also who had received the two talents came up and said, “Master, you entrusted to me two talents; see, I have gained two more talents.” His master said to him “Well done, good and faithful slave; you were faithful with a few things, I will put you in charge of many things; enter into the joy of your master.” And the one also who had received the one talent came up and said, “Master, I knew you to be a hard man, reaping where you do not sow, and gathering where you scattered no seed. And I was afraid, and went away and hid your talent in the ground; see, you have what is yours.” But his master answered and said to him, “You wicked, lazy slave, you knew that I reap where I did no sow, and gather where I scattered no seed. Then you ought to have put my money in the bank, and on my arrival I would have received my money back with interest. Therefore take away the talent from him, and give it to the one who has the ten talents.” For to everyone who has shall more be given, and he shall gave an abundance; but from the one who does not have, even what he does have shall be taken away. And cast out the worthless slave into the outer darkness; in that place there shall be weeping and gnashing of teeth. Surely this parable speaks of the responsibility of Christian stewardship. The “man. . . called his own slaves, and entrusted his possessions to them” (Matthew 25:14). The only difference in the slaves was their ability, which was reflected in the amount of money entrusted to them. There is no hint that they had different relationships to the master, such as two being real slaves and the third one a pretender. “Now after a long time the master of those slaves came and settled accounts with them” (Matthew 25:19). This verse speaks of Christ’s return and the Judgment Seat from where He evaluates the believer’s deeds. The first two slaves were “good and faithful” in using what was entrusted to them by the master. Thus, the master (the Lord) rewarded them: “I will put you in charge of many things; enter into the joy of your master” (Matthew 25:21, Matthew 25:23). However, the slave who had the one talent of money did nothing to multiply it for the Lord. Consequently, “his master answered and said to him, ‘You wicked, lazy slave’” (Matthew 25:26). The way Jesus related the story makes it impossible to logically and honestly view this servant as anything other than what he is explicitly defined as being--a servant of the master. There is no latitude in the parable for a false servant or pretender. The rebuke was for slothfulness, which the master considered as wickedness. Beyond the rebuke, the master also took away the entrusted possession from that point on (Matthew 25:28), and then he commanded, “and cast out the worthless slave into the outer darkness; in that place there shall be weeping and gnashing of teeth” (Matthew 25:30). The slave was worthless; he gained nothing for the Lord. Faithful service to Christ is the qualification for sharing authority in Christ’s coming Kingdom. The parallel passage in Luke 19:12-27 portrays the faithful servant being given authority over ten cities or over five cities. (See also 2 Timothy 2:12; Revelation 2:26; Revelation 3:21.) Also, it seems reasonable that the coming Kingdom in which Christ finally rules and where God’s intention for man is realized (see Chapter Four), is the “joy” of the master (Matthew 25:21; Matthew 25:23). The faithful slaves receive an entry into this joyful realm as well as a stewardship to reign with Christ there. Thus we see that both types of slaves (which represent believers), the good ones and the wicked ones, will be recompensed according to their works. This recompense takes place when the Lord returns and calls us to His Judgment Seat. There is a positive reward for the faithful Christian, which involves a real deliverance or salvation from potential loss into a very wonderful and joyful situation. On the other hand, there is a negative recompense to the “worthless” believer, an absence of deliverance or salvation from loss and ruin. The “worthless” believer experiences weeping and gnashing of teeth. Both the positive and negative recompenses relate to the coming Kingdom of Christ. The penalty of “outer darkness” is not “hell for eternity”. Escape from an eternity in the lake of fire is not based upon the works principle; escape from eternal damnation is by grace through faith. Dare we say that Christ has only faithful and profitable slaves and that the wicked, lazy slave represents a false believer, a mere “professor” but not a “possessor”? The words of the parable do not support such a notion. Also, if Jesus wanted us to recognize our falseness, our unreal profession, He would have designed the parable differently, so as to stimulate us to have genuine faith in Him, whereas the parable stimulates us to diligence in works. As it stands, the parable is a rebuke to the worthless slave because of his laziness, not because of his lack of genuine trust in the Lord. This portion of Scripture (as well as its parallel in Luke 19:1-48) is designed to deal with our lack of diligence in using our spiritual gifts to gain some profit for the Lord. Do we not all know genuine Christians, perhaps ourselves, who have buried their responsibilities in the ground? Comments on other verses under this related matter will be held for later. The reader is encouraged, however, to eventually study the other verses, considering them in light of the governing principle.

Salvation of the Spirit

Man is a three-part being. “Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ” (1 Thessalonians 5:23). The spirit of man is the God-conscious part of him, and it is that part that God initially deals with in His salvation. It is man’s spirit that receives new life when man is born again. “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born again’” (John 3:6-7). Here we see God’s Spirit giving birth to the human spirit. The eighth chapter of Romans talks of our life in the Holy Spirit and declares: “and if Christ is in you, though the body is dead because of sin, yet the spirit is alive because of righteousness” (John 3:10). Because of the imputed righteousness of Christ received by faith (Romans 3:28), God is able to give life to our human spirit. Being made alive in our spirits has to do with our salvation by grace through faith. “Even when we were dead in our transgressions, [God] made us alive together with Christ (by grace you have been saved)” (Ephesians 2:5).

Salvation of the Soul

In addition to the salvation of the spirit, the Scripture also speaks of the salvation of the soul. These are two different matters. The soul has a close kinship to the spirit but is distinct (Hebrews 4:12). The soul is where man’s natural life really lies. The soul is the place of man’s personality. The main faculties of man’s soul are his mind, his emotion, and his will. The Greek word for soul is psuche, from which we get the term psychology. The word psuche takes on broad usage in Scripture, as explained by Watchman Nee: Zoe (one Greek word for life) is the highest life, the life of the spirit. Whenever the Bible speaks of eternal life it uses this word. Psuche refers to the animated life of man, his natural life or life of the soul. The Bible employs this term when it describes the human life. . . . The New Testament consequently employs the Greek word psuche for both “soul” and “soul life”. Hence we know “soul” not only is one of the three elements of man but also is man’s life, his natural life. In many places in the Bible, “soul” is translated as “life”. . . . “I do not account my life of any value” (Acts 20:24) . . . .”The good shepherd lays down his life for the sheep” (John 10:11; John 10:15; John 10:17). The word “life” in these verses is “soul” in the original. It is so translated because it would be difficult to understand otherwise. The soul actually is the very life of man. As we have mentioned, “soul” is one of the three elements of man. “Soul life” is man’s natural life, that which makes him exist and animates him. It is the life whereby man today lives; it is the power whereby man becomes what he is. The salvation, or preservation, of one’s soul (or life) is a matter related to one’s works or doings, not to grace. We have already discussed Matthew 16:24-27 under the related matter of “reward or prize”. The word for “life” in that portion of the Bible is psuche.

If anyone wishes to come after Me; let him deny himself, and take up his cross, and follow Me. For whoever wishes to save his life [psuche] shall lose it; but whoever loses his life [psuche] for My sake shall find it. For what will a man be profited, if he gains the whole world, and forfeits his soul? For the Son of Man is going to come in the glory of His Father with His angels; and will then recompense every man according to his deeds (Matthew 16:24-27).

    The soul of the believer will be preserved from loss (and thus experience fulfillment) or suffer loss at Christ’s return, depending upon the believer’s following of Christ now in self-denial. This topic will be covered in more detail in the next chapter.

Justification by Faith

This was the great truth of the Reformation that was discovered by the seeking monk, Martin Luther. We are declared righteous by God through our faith in Christ. “Being justified as a gift by His grace through the redemption which is in Christ Jesus” (Romans 3:24). “For we maintain that a man is justified by faith apart from works of law” (Romans 3:28). This justification is based upon the work of Christ. “. . . through the one act of righteousness there resulted justification of life to all men. For as through the one man’s disobedience the many were made sinners, even so through the obedience of the One the many will be made righteous” (Romans 5:18-19).

Justification by Works

We have received an imputed righteousness by God through our faith in Christ and His work (Romans 3:26; Romans 3:28). The principle of reward according to works, however, still remains for the believer, and there is a coming day in which Christ will judge the righteousness of our actual living. In other words, there is a second, future justification that is decided at the Judgment Seat of Christ based upon our works, not Christ’s work. Paul spoke clearly of the justification by faith in Romans Chapters Three and Four. But God used James to unveil the second justification. I can do no better than to quote D. M. Panton concerning the second justification of the believer: So the Holy Spirit has selected a second apostle through whom to reveal the second justification with startling emphasis. “Was not Abraham our father JUSTIFIED by works, in that he offered up Isaac upon the altar? . . . by works was faith made perfect: . . . by works a man is justified, and not only by faith” (James 2:21). That Abraham’s second justification was a justification before God, not men, is clear, because God alone--apart from Isaac--was present when he was so justified (Genesis 22:16). James is not speaking of works before faith, that is, works of law: for “faith wrought with his works, and by works was faith made perfect“ : faith was already there. The justification of James, therefore, is not justification unto eternal life. Scripture strenuously denies that works before faith can ever justify: “by the works of the law shall no flesh be justified” (Romans 3:20). But works done after faith, works done in faith, the ‘work of faith’(1 Thessalonians 1:3) does justify for reward. “If any [disciple’s] work shall abide, he shall receive a reward. “If any [disciple’s] work shall be burned, he shall suffer loss: but he himself shall be saved’” (1 Corinthians 3:15)--as already possessed of the justification unto life. “I know nothing against myself; yet am I not hereby justified” --with the second justification: even a conscience void of offense in a regenerate apostle cannot ensure that: nothing can (apart from a special revelation) but the Judge upon the Bema--“but he that judgeth me is the Lord. Wherefore the Spirit bids us,--“So speak ye, and so do, as men that are to be judged by a law of liberty” (James 2:12)--the law, not of Moses, but of Christ. God called Abraham, and he believed; God proved Abraham, and he endured: the two justifications were then complete. For his justification by faith Paul points to the moment of his regeneration; for his justification by works James points to his final act of accomplished obedience. Both justifications are demanded from every human soul. First, justification by blood, then justification by obedience; first, justification by faith, then justification by works; first, justification for life, then justification for reward; first, the escape of Israel out of Egypt, then the escape of Caleb and Joshua out of the wilderness; the one is an adjudication on a transferred righteousness through the obedience of Another; the other is an adjudication on an active righteousness through obedience of our own. For blessed is “the man unto whom God reckoneth righteousness apart from works” (Romans 4:6): blessed also is “the man that endureth temptation [testing]; for when he hath been approved, he shall receive THE CROWN OF LIFE (James 1:12). If one looks carefully at the context of James Chapter Two, one will see that the justification that James speaks of is in connection with the future judgment. “So speak and so act, as those who are to be judged by the law of liberty. For judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment” (James 2:12-13). These verses regarding the coming judgment are then immediately followed by: “What use is it, my brethren, if a man says he has faith, but he has no works? Can that faith save him” (James 2:14)? The Scriptural context of this salvation is the coming judgment upon works. This is a salvation that has its potential realization at Christ’s future judgment of believers! What is this salvation? It is a salvation from loss and ruin in the coming age to the enjoyment of Christ’s Kingdom. In fact, James has already mentioned the Kingdom in this chapter in verse five. “Listen, my beloved brethren; did not God choose the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him?” Those who love Him refuse to love the world (James 4:4-10; 1 John 2:15) and they obey Him (John 14:15). The salvation that James is dealing with is the salvation of the soul, which he mentioned earlier (James 1:21-22), achieved through obedience (works), not faith. So we see that this justification is tied to the principle of reward according to works. This view solves the age-old problem of Bible students concerning the reconciliation of Ephesians 2:8-9 (salvation by grace, not of works) with James 2:14; James 2:24 (salvation by works). These two passages speak of two different salvations. The Judgment upon Sin and Unbelief`

God is the judge of all men (Hebrews 12:23). He judges, decides judicially, concerning every man. Chapter Five of Romans tells us that sin entered the world through Adam’s disobedience (Romans 5:12). The result of sin’s entry into the human race was death (Romans 5:12; Romans 6:23). This death was a spiritual death. W. E. Vine comments: Death is the opposite of life; it never denotes nonexistence. As spiritual life is “conscious existence in communion with God”, so spiritual “death” is “conscious existence in separation from God.” “Death in whichever of the above mentioned senses it is used, is always, in Scripture, viewed as the penal consequences of sin, . . .” God’s judgment, therefore, is death upon a sinful mankind. Note what Romans teaches us. But the free gift is not like the transgression. For if by the transgression of the one the many died, much more did the grace of God and the gift by the grace of the one man, Jesus Christ, abound to the many. And the gift is not like that which came through the one who sinned; for on the one hand the judgment arose from one transgression resulting in condemnation, but on the other hand the free gift arose from many transgressions resulting in justification. . . . So then as through one transgression there resulted condemnation to all men, even so through one act of righteousness there resulted justification of life to all men (Romans 5:15-16; Romans 5:18). These verses tell us that God has already had a judgment (a judicial decision) resulting in condemnation upon mankind (a judgment against man). Sinful man is under the condemnation of spiritual death. God, however, through Christ’s substitutionary death, has made the way for us to be justified (acquitted and in right standing with God), so that we could have spiritual life. This “justification of life” (Romans 5:18), bringing us out of spiritual death, is received by faith (it is not of works). It is received by trusting in Christ’s work of redemption (Romans 3:24-26). With these thoughts in mind, we can see God’s judgment upon unbelief in the following verses from the Gospel of John: And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; that whoever believes may in Him have eternal life. 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. For God did not send the Son into the world to judge the world, but that the world should be saved through Him. He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God (John 3:14-18). Also, we can now understand John 5:24 which says: “Truly, truly I say to you, he who hears My word and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life.” Here we see that our faith in the gospel concerning Christ removes us from the realm of God’s judgment of eternal spiritual death and passes us into the realm of eternal life with God. When this Scripture states that the believer does not come into judgment, it means, in context, the judgment concerning eternal death, the condemnation of God upon all men. Through our faith in Christ, this judgment is passed! We are forever out of the condemnation of eternal death, having trusted in Christ’s redemption from it. God’s judgment is now upon man’s unbelief in Christ. Why? Because God has done everything in Christ to bring man out from under God’s condemnation of eternal death. Jesus said when the Holy Spirit came He would convict the world of sin--“concerning sin because they do not believe in Me” (John 16:9). Christ also tells us that “he who has disbelieved shall be [future tense] condemned” (Mark 16:16). Unbelieving man is already under God’s condemnation (John 3:18; Romans 5:16), yet there will be a future judgment scene when dead unbelievers will be raised to appear before God’s throne (Revelation 20:11-15). There each one will be judged according to his deeds (Revelation 20:13), yet they are finally cast into the lake of fire because their names were not found in the book of life (Revelation 20:15; note: a sinner receives life through belief in Jesus; John 3:16). So, although sinful man is under God’s condemnation due to sin (Romans 5:16), he remains under that condemnation due to unbelief (John 3:18). Perhaps an illustration will help. One time this writer heard a radio preacher telling a true story about a convicted criminal. He was in jail and under the sentence of death. While on death row the governor of the state issued a pardon for him. The condemned man refused the pardon! It is our belief that the matter went to a judge and the judge upheld the man’s right to refuse the pardon. He was put to death as originally sentenced. Why did he die - because of the original death sentence? Yes, but one could also say it was because he refused the pardon! So sinful man is under judgment, not just because of God’s condemnation upon his sin, but eventually because man refuses to accept the forgiveness that God has provided in Jesus Christ. It should be very easy for us to see how this matter of judgment upon sin and unbelief is related to the principle of salvation by grace through faith. The deliverance, the salvation, is from death to life (John 5:24), and it is achieved by grace (Romans 5:15) through faith (John 3:15-18). The Judgment upon the Believer’s Works

    We have seen that the unbeliever can pass out of the judgment of eternal death through believing in Christ. Once the person becomes a believer in Christ, he is never again in that danger (9). However, the Bible makes it very plain that a future judgment awaits every believer. Paul told the Corinthian assembly:

“For we must all appear before the judgment seat of Christ, that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad” (2 Corinthians 5:10). The issue at that judgment is not our faith in Christ, but our deeds after we have come to faith. The verdict upon us will not be in the realm of eternal death or life, but the verdicts will cover a range of other possibilities. We will study this matter in more detail in future chapters.

Becoming a Child of God (Sonship)

    Starting the Christian life is simply a matter of being born again as a child of God. This is a matter absolutely related to the grace principle. One of the greatest chapters in the Scripture concerning our salvation by grace, apart from works, is Chapter Three of Galatians. There we find the simplest statement of a profound truth: “For you are all sons of God through faith in Christ Jesus” (Galatians 3:26).

Growing (Maturing) as Sons of God (Discipleship)

Becoming a member of God’s household (Ephesians 2:19) simply involves being born into it as a son (Galatians 3:26). Today, a couple may bring a new baby home from the hospital. The start of life was fairly simple for the child. The development of that child over the maturing years, however, will not be simple. Much feeding, nurturing, training, educating, discipline, and experience will go into that process. Who can tell ahead of time exactly how the child will develop? Some will be more responsive to the efforts of their parents than others. Some will give themselves diligently to their school work, while others will hardly study or maybe even drop out. Some will be respectful and obedient to their parents and those in authority, but others will demonstrate a rebellious attitude. Some will be generous and others will be selfish. So it is with the children of God. Each individual will respond to the maturing process differently. Our maturation is not automatic: It requires our cooperation with the Lord (2 Peter 1:5-10). Yes, we are to “grow in grace” (2 Peter 3:18, KJV), but this is not positional grace, it is experiential grace. It is the grace of God’s life supplied to us by our constant seeking, dependency in faith, and cooperation with God (1 Corinthians 15:10; 2 Corinthians 12:8-10; Galatians 3:5; 2 Timothy 2:1; Hebrews 4:16; James 4:6-10; 1 Peter 4:10-11). Perhaps someone will quote Php 1:6 as a “promise” that God will automatically mature us in readiness for the future day of Christ. In this verse Paul declares to the Philippian believers: “For I am confident of this very thing, that He who began a good work in your will perfect it until the day of Christ Jesus.” Professor John Hart of Moody Bible Institute states that the “good work” in this verse has an accepted interpretation other than the sanctification of the believer. Professor Hart, along with a number of other Bible teachers, point out that, according to the context, this “good work” refers to the Philippians’ participation with Paul in the work of advancing the gospel. Although every believer is equipped with God’s life within, nothing could be clearer from the New Testament than that believers vary in their degree of cooperation with God and their subsequent maturity and actions. Many are seen as “still fleshly” (1 Corinthians 3:1-3). Some that should have progressed have not (Hebrews 5:12). Some have regressed to the law (Galatians 4:9-11; Galatians 4:21). Instead of persevering, some fail miserably (1 Timothy 1:19; 2 Timothy 4:10; Revelation 2:4-5; Revelation 3:2-3; Revelation 3:15-19). In fact, much of the exhortation and admonition in the New Testament is given precisely because the saints were not progressing! If the saints’ continuance in holy living were automatic, then there would have been no need for the apostles to write many convicting and prodding words! The teaching that all true believers basically continue onward and upward with God, except for an occasional slip here or there, is not in accordance with the record of God’s truth or with our experience. We all know genuine Christians who are languishing or have given themselves over to the world or the flesh. We will not examine all of the applicable Scriptures on this subject, but there is a considerable amount of good reading available on the topic. The point is that the maturing of a believer requires the individual’s cooperation with God. Maturing as a Christian may also be viewed as the process of discipleship. By following Christ in obedience, we grow into His likeness. As you read the verses listed for this related matter, this view becomes clear. Discipleship involves finishing what we have begun in our Christian life (Luke 14:26-35). Yet, this concerns our works--our doings. We must be willing to “hate” our family and even our own life (Luke 14:26). The disciple must be willing to “give up all his own possessions” (Luke 14:33). Although the Lord wants us to realize the cost of discipleship ahead of time (Luke 14:28-29), this matter is not settled once and for all. We can be in the process of discipleship, and yet “become tasteless” (Luke 14:34). Following the Lord in discipleship is not an irrevocable decision. Rather, it is a thing that we Christians must come to grips with every day as the Lord tells us: “If anyone wishes to come after Me, let him deny himself, and take up his cross daily, and follow Me” (Luke 9:23). Let us be reminded, however, that we must not try to follow Christ out of our own energy. This matter of following the Lord is achieved by grace supplied by God through our seeking after it. We should be encouraged that every day, and even every hour, we can “draw near with confidence to the throne of grace, that we may receive mercy [forgiveness for our failures] and may find grace [spiritual supply and strength] to help in time of need.” (Hebrews 4:16) Our cooperation with the Lord always begins with our seeking after Him and His supply of grace. This supply of spiritual life, the life of Christ, is one we appropriate through our contact with Him in prayer, meditation on His word, and worship to Him in praise and singing. Yes, God expects us to grow up, but He generously supplies the means for us to do it if we are willing to come to Him for this supply (Galatians 3:5; Hebrews 4:16).

Receiving Eternal Life

    “Whoever believes may in Him have eternal life” (John 3:15). “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” (1 John 5:11-12). When we receive Christ by faith, we receive the eternal life of God and are thus born again (John 1:12-13; John 3:6-7).

Eternal Life in the Coming Age

    All believers already possess the eternal life of God and shall not lose it (John 10:28). This life is God’s life realized in the Holy Spirit (John 6:63). Today, our experience of the Holy Spirit is limited, and is likened to a down payment in Scripture. “That (Spirit) is the guarantee of our inheritance--the first fruit, the pledge, and foretaste, the down payment on our heritage--in anticipation of its full redemption and our acquiring (complete) possession of it, to the praise of His glory” (Ephesians 1:14, AMP). What the verses cited in the table under this matter tell us is that there awaits a greatly increased measure of the experience of this eternal life in the coming 1,000 year Kingdom age as a reward to those who diligently follow Christ in this age. As previously discussed, the Kingdom of Christ is characterized by the presence of eternal life. To gain entry to His Kingdom ensures us of the experience of eternal life there. To miss participation in the coming Kingdom involves missing this magnified experience of eternal life.

Election According to Grace

    The verses noted here on the table show us that God chose us to participate in His plan of redemption before we were even born. This choosing is clearly a matter of grace, a gift (not works), and pertains to our position in Christ. It is related to salvation by grace through faith.

Choosing According to the Believer’s Preparation

    In contrast to our election by grace is our being chosen according to our preparation. Someday, Christ will make a judgment and choose those believers who will participate in His coming Kingdom. This is not a matter of grace, but of preparation on the believer’s part. The parable of the marriage feast in Matthew 22:1-14 addresses this matter. Space does not permit a full exposition of this parable here, but the reader can find this exposition elsewhere. The Kingdom of Heaven is likened to a wedding feast in the parable (Matthew 22:2). God’s chosen people, the Jews, rejected the call to the Kingdom for the most part (Matthew 22:3-6), and consequently God destroyed their city, Jerusalem (Matthew 3:7). The call then went out to all (the Gentiles-- Matthew 22:8-9; Acts 10:1-48; Acts 11:17-18). When Christ returns to set up His Kingdom, He will judge all the gathered believers (Matthew 22:10-11; Matthew 16:27; Luke 19:15; Psalms 50:3-6). That future judgment will be based upon our deeds, not our positional righteousness. We are clothed, initially and positionally, through Christ’s redemption, based upon His work (Luke 15:22; Galatians 3:27). But our deeds after conversion will be the basis of the wedding garment (Matthew 22:12). This is seen in Chapter Nineteen of Revelation where “the marriage of the Lamb has come and His bride has made herself ready. And it was given to her to clothe herself in fine linen, bright and clean, for the fine linen is the righteous acts of the saints” (Revelation 19:7-8). Although all born again Christians receive a call to participate in the Kingdom, depicted by the wedding feast, only a few will be qualified by having the proper garment. The others will be cast into the “outer darkness”, a region outside of the joyful feast. Sadly, the Bible records that “many are called [to be in the feast], but few are chosen” (Matthew 22:14). More will be said about the “outer darkness” in a subsequent chapter.

Entry into the Present Kingdom of God

    In the parable of the two sons in Matthew 21:28-32 the Lord Jesus rebuked the chief priests and the elders (Matthew 21:23). This parable compares the submissive son to the tax-gatherers and harlots, and the rebellious son to the leaders of Israel. Jesus commended the tax-gatherers and harlots as a son doing the will of the father (Matthew 21:31). Jesus stated that, accordingly, “‘the tax-gatherers and harlots will get into [are getting into--present tense, Greek] the kingdom of God before you’” (Matthew 21:31). What was the “will of the Father” in application to that generation? “The will of the father” was to believe John the Baptist (Matthew 21:31-32). Entry into the present Kingdom (Colossians 1:13) comes through faith. Therefore, Jesus pointed out that one must be as a child, coming to Him in simplicity, to receive this Kingdom and enter it (Mark 10:13-16). When Jesus chastised the scribes and Pharisees He condemned them for not allowing people to enter the Kingdom which was then available: “But woe to you, scribes and Pharisees, hypocrites, because you shut off the kingdom of heaven from men; for you do not enter in yourselves, nor do you allow those who are entering to go in” (Matthew 23:13; see also Luke 11:52).

Entry into the Future Kingdom of God

Although the present Kingdom of God is entered by faith, entry into the coming Kingdom of the millennium is based upon works. Some Scriptures have already been developed to show that entry into the future Kingdom realm is dependent upon the believer’s doings. In a later chapter this matter will again be taken up in more detail. God will render a righteous judgment as to which believers will be worthy of participation in the coming Kingdom and which will not. The Thessalonian believers are an example of worthy ones according to the Scripture: “And this is a cause of our mentioning you with pride among the churches (assemblies) of God for your steadfastness--your unflinching endurance and patience--and your firm faith in the midst of all the persecutions and crushing distresses and afflictions under which you are holding up. This is positive proof of the just and right judgment of God to the end that you may be deemed deserving of His kingdom--a plain token of His fair verdict (which designs) that you should be made and counted worthy of the kingdom of God--for the sake of which you are also suffering” (2 Thessalonians 1:4-5, AMP).

Heirs as Children of God

    The Greek word used for “to inherit” is kleronomeo. Kleronomeo “strictly means ‘to receive a lot’ (kleros, ‘a lot’, nemonai, ‘to possess’); then, in a more general sense, ‘to possess oneself of, to receive as one’s own, to obtain’”. The verb and its derived noun (inheritance) do not often carry our English meaning wherein one becomes an heir upon the death of a relative. The verses noted here tell of the inheritance, the possession, that we receive as believers simply by virtue of our being children of God. No other conditions are attached.