What the Bible says about
(From Forerunner Commentary)
Christmas is a vivid illustration of the world's power of attraction. It plays upon all of a person's senses with pleasant music, lights, colors, foods, clothes, gifts, and parties. Though it is a very attractive trap, it nonetheless ensnares the person into destruction. By itself, it does not destroy the person—it is the snare, the trap!
Anyone who has ever hunted a wild animal like a deer knows one cannot bag his prey by blundering through the woods making noise and leaving his scent everywhere. Instead, a hunter makes himself as invisible as possible so that the deer wanders under his stand where he can shoot it. The same holds true with trapping smaller animals. A successful trapper makes a trap that will entice the animal in without letting it know that it will be caught.
Christmas is a well-laid trap. In celebrating it, the people of the land honor, worship, and glorify a god, but not the God of the Bible. It is appealing and attractive with all the ornamentation and catchy music. There is also an appealing baby, born to be the King of kings, and his lovely mother radiant in her motherhood. In addition, what could be better than giving gifts? Certainly giving is Christian. And what about decorating evergreen trees, hanging mistletoe and holly boughs, caroling, stuffing stockings, and burning Yule logs? Everything just seems to go so well together. Nevertheless, it is a trap because it is not true.
John W. Ritenbaugh
Christmas, Syncretism, and Presumption
Never let anybody convince you that Christianity is not a religion of works. Christianity is hard work! That is what our Savior says. It is difficult! It is hard work because its direction and purpose run counter to human nature.
Confusion about "works" enters the picture when people wrongly try to associate "works" with "salvation." We are saved by grace through faith (Ephesians 2:8)—there is no argument with this biblical fact. Works enter the picture as a necessary part of the process of growth within God's purpose—not salvation. Salvation is, in a major sense, an already finished work of Jesus Christ, which is why so many biblical statements about salvation are written in the past tense.
However, laziness plays a large part in why we do not grow. God expects us to work, though we will not earn salvation by it. We grow because of work, by overcoming problems. If we are too lazy to work at overcoming things, though we may be in God's Kingdom, we are not going to reap the rewards God's promises to overcomers.
God is looking for His children to grow. Every parent wants his child to become a mature adult who is able to take his place in society, to live independent of the family yet still be connected to it in a loving way, to stand on his own feet. God sets the pattern, and He wants His children to grow as free and independent moral agents. However, we are not that way when He finds, calls, reveals Himself and His way to us, and leads us to repentance. He wants us to grow into what He is:
And God said, "Let Us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth." (Genesis 1:26)
God gives everybody who reads His Book an early indication that work will play a major role in what He has created. Dominion! That is "rulership" or maybe a better word would be "management." And dominion over or management of our own personal environment requires work.
John W. Ritenbaugh
Love's Greatest Challenges
If anything is certain about the future, there is a judgment according to works for all who live and die. How can anyone who says he believes the Bible claim that works are not required of the Christian when God emphatically declares that they are required of us, even though they do not justify us before Him?
The truth is plain. If a Christian does not work, there will be nothing for God to judge and thus no evidence the person is prepared for His Kingdom. God will not give him salvation because there will be nothing to verify that he belongs there. The lack of evidence proves that he does not belong there! Such a one is not a son of God. A faith that does not work is dead (James 2:17, 20, 26). God is the God of the living, and according to James 2:22, faith is perfected, brought to completion, by works. Sanctification is necessary as a witness to the Christian's character as he passes before the judgment seat of Christ.
Do we not all desire to be in the Kingdom of God? Certainly, we must if we are at all impressed with the glory to which God has called us. However, have we considered deeply whether we would enjoy being there, should we be given that privilege? God's Kingdom will be a holy place inhabited by holy people. Is it not apparent that those in God's Kingdom will have spent a great deal of time being prepared, trained, and formed and shaped for living there?
The concept of deathbed repentance and absolution is a lie palmed off by Satan. Likewise false is the belief in a purgatory following death, in which a person prepares for living in paradise. These are nowhere found in Scripture, nor is the idea that one needs only to be justified through Christ's blood. If these things were so, Romans 5:9-10 would not declare:
Much more then, having now been justified by His blood, we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life.
The false concepts above do not take into consideration that God's purpose includes more than just atoning for our sins through Christ's blood. God's purpose includes the work of Jesus Christ as our High Priest, perfecting our character by means of living in us through His Spirit (John 14:18-23). It is our High Priest, Jesus, who intercedes in our behalf (Romans 8:26-27). As Head of the church, He inspires and corrects us, and He gives us gifts to fulfill our responsibilities (Ephesians 4:7). He labors to create in us a clean heart, purified and in the character image of the Father (II Corinthians 3:17-18).
We need to be sanctified as well as justified. Sanctification requires the works of submission to and cooperation with Almighty God to bring to completion His purpose for us. King David writes in Psalm 16:11, "You will show me the path of life; in Your presence is fullness of joy; at Your right hand are pleasures evermore" - a brief snapshot of what life will be like in the Kingdom of God. No one can be happy where he is not in his element. An unsanctified person would not find God's Kingdom congenial to his tastes and character. Being there would be a condemnation rather than a blessing.
John W. Ritenbaugh
Is the Christian Required To Do Works? (Part Four)
Jesus tells him he must do something, not just believe, to gain salvation. By this, He also tells us what works He expects of us, if we would live forever with God.
We must do good works to be blessed with eternal life, and all who have eternal life do such works. Our Savior expects us to become coworkers with Him in our salvation, as well as the salvation of all mankind. Paul writes, "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).
God's great law is His way of life! God chooses to live by the Ten Commandments, and they reveal His excellent character. To enter His Family, we also must live by God's law, which helps us to develop godly character. This is how closely eternal life is linked to keeping the commandments.
Works of Faith (Part 1)
The second son deceitfully professes respect and obedience, but he never does his duty. The contradiction between his word and his work exposes his major character flaw—hypocrisy. It is harder to convince a hypocrite of his true state than a flagrant sinner because, in deceiving himself, the hypocrite follows his own standards and form of godliness (Matthew 23:25-26). Contrarily, the flagrant sinner knows he is evil.
Many in mainstream Christianity profess to know God but deny Him in their works. They appear pious at church, but their personal lives are riddled with sin. They are living a lie, and out of their smooth mouths their deceitful hearts speak (Luke 6:45). Their efforts produce the works of the flesh rather than the fruit of the Spirit. The second son does not go to work because he lives for the moment and never comprehends his father's ultimate plan, its wonderful results, and its long-term benefits.
Martin G. Collins
Parable of the Two Sons
The third commandment involves the quality of our personal witness of everything God's name implies. His name represents His position as Creator, Lifegiver, Provider, Ruler, and Sustainer, as well as His character, power, and promises. As Matthew 28:19-20 shows, "God" became our spiritual Family name upon regeneration by His Spirit, and thus we have a responsibility to grow and uphold that name's reputation by bringing honor upon it by our words, deeds, and attitudes.
John W. Ritenbaugh
The Fourth Commandment (Part One) (1997)
Is there any doubt in our minds that we are within striking range of the return of Jesus Christ? The gospel of Jesus Christ has been preached for almost two thousand years, and prophecies made by Him and others regarding His return are being fulfilled. The crisis at the close is almost upon us. Mankind's only hope is revealed in the gospel, yet we find great ignorance regarding what His good news is.
The complete secularization of the Western, "Christian" world is almost accomplished, and doctrinal confusion abounds. It seems as though the vast number of professing Christians believe that all one must do is believe in the name of Jesus Christ to be saved. This is most certainly required, but Jesus Himself says in Mark 1:15 that one must believe in the gospel in order to be saved.
That is quite a bit different than merely believing in Jesus. While it is definitely true that Jesus died for our sins, the true gospel provides a great deal more instruction regarding Christianity and its purpose than solely Jesus' part in our salvation. It reveals that a Christian must play an active part in the spiritual creation that God is working in and through men.
One of the more effective deceptions Satan has palmed off on mankind is that all God is attempting to do is to "save" people. Most Christians somehow fail to think of God and His Son, Jesus Christ, as actively involved in doing something more with those who are converted.
Consider this process, which most people believe: At some time in his life, the "saved" one had perceived the need to be forgiven of his sins. He then asked God to forgive him, and from that point on, because of Christ's blood, he was "saved." Is this true? Though this illustration has been simplified a great deal, it is nevertheless close to the prevalent belief.
We will add a biblical fact to that scenario. Almost all Bible commentators hold that the Israelite's experience of walking through the wilderness following Israel's release from bondage to Egypt is a type of a Christian's walk following his conversion. Walking is typical of laboring or working to reach an objective.
Did the Israelites arrive in the Promised Land - a type of the Kingdom of God - immediately upon release from their bondage? No! They had ahead of them a forty-year journey filled with trials. As they journeyed, God worked with them and supplied their needs, preparing them for their inheritance. Release from Egypt only began another aspect of God's work with them. To reach their objective, a great deal of labor lay ahead of them.
We all need to come to grips with the reality that our Creator is a God who works. He is not merely observing mankind, or worse still, having gone way off somewhere in the vastness of the universe, letting things run more or less on their own. Jesus says in John 5:17, "My Father has been working until now, and I have been working." More plainly, the Father began working in the indefinite past and has continued working right up till now. God is not sitting around passively saving people.
In Psalm 74:12, notice the psalmist Asaph's revelation of what God is doing: "For God is my King from of old, working salvation in the midst of the earth." The salvation of human beings requires God to work, yet some seem to think that all He does is as simple as turning a "forgiveness switch," and the person is saved. However, in various places both the Father and the Son are called "Saviors." It ought to be apparent that saving a person from circumstances he needs deliverance from requires a savior to work. If a deliverer or savior does not make a strenuous effort, the one in need of rescue will not be saved.
Jesus testified that the Father was working at that very moment. The Bible provides abundant records of Jesus, our Savior, working on behalf of mankind: teaching, counseling, praying, healing, setting the example for His disciples, and obeying His Father flawlessly in order to be the sacrifice for the forgiveness of our sins. Further, He says in John 14:10, "Do you not believe that I am in the Father, and the Father in Me? The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works." Jesus thus shows the Father to be His partner in His ministry.
In addition, when Jesus rose from the grave and ascended to heaven, He was made Head of the Church, as well as its High Priest. As such, He is responsible to the Father for working with the members of His Body, interceding on our behalf. He thus bears great responsibility for the salvation of its individual members and the success of the church as a whole. These vital tasks require His careful attention, especially as events near the crisis at the close of the age.
The conclusion is obvious: The work of God abounds with works for all concerned in seeking the objective He has set before us in His purpose. That objective is the Kingdom of God.
John W. Ritenbaugh
Is the Christian Required To Do Works? (Part Five)
Mark 3:3-5 reinforces Jesus' attitude toward Sabbath activity. By Jesus' example, His reaction (anger, verse 5), and His words, God very clearly not only intends us to do good on the Sabbath, but also to fail to do good when the opportunity arises implies evil and killing!
Jesus does not appear to have gone out of His way to find people to heal on the Sabbath, but these were incidental occurrences as He went along His way. If a sick person came to His attention, He healed him. But someone unconcerned for the physical and spiritual salvation of others on the Sabbath is automatically involved to some degree in destructive efforts and attitudes, for failing to do good when we have opportunity is sin (Proverbs 3:27-28; James 4:17). God is preparing us to assist in the salvation of others, and it behooves us to begin thinking along these lines.
John W. Ritenbaugh
The Fourth Commandment (Part Two): Christ's Attitude Toward the Sabbath
Teachers who say that works are unimportant are spreading lies—by confusing the issues, by blunting the incentive to keep the commandments of God and to make the right kind of choices, by making people think that they do not have to do any works. Understand, however, that works are not required to save us but to ensure that we are changed!
What does God want to see when we come before the judgment bar, as we are now during our Christian lives? He wants to see evidence to prove that we are indeed His children. His judgment is based upon what we have done; the Bible says repeatedly that judgment is according to our works.
I am not qualifying here the quantity or the quality of our works. God is so merciful! Paul tells us in I Corinthians 3:15 that, even though our works are burned up, we ourselves will be saved. Even though the works are of poor quality, at least we have worked! We did not just sit there, dead in the water. We apparently pleased God enough to show that we wanted to be in His Kingdom.
That judgment is in His hands. But we should recognize that He does require works. The works are not for justification but for sanctification. The works aid in the transformation of our character to the image of God. The works aid in our growing in the grace and knowledge of Jesus Christ. The works help to produce change. It is a cooperative effort that we do with God.
And I can guarantee you that, if a person does not make the efforts to change, he would be totally unhappy in the Kingdom of God. He would be like a fish out of water, because everybody in that Kingdom is going to be holy. Everybody in that Kingdom is going to do—they are going to live holy lives. (An unholy person wouldn't fit, and so he won't be there.)
Satan is trying to destroy God's purpose by subtly confusing the necessity of good works, and therefore stopping the process of sanctification through a perverted teaching on grace, law, and covenants. But remember this: Hebrews 12:14 tells us that without holiness—a holiness that we have to strive for—"no man shall see the Lord."
John W. Ritenbaugh
The Covenants, Grace, and Law (Part Nine)
Why is this term, "law," so repulsive? Law implies authority, and human nature likes no authority over it, even if the law expresses the authority of God and defines love. It is especially interesting that Paul says we will be judged according to what we actually know. Know of what? The law of God. The good works he mentions earlier include the works of keeping the law. Obviously, it is God's will that we live moral lives. Morality must have standards, or there is no such thing as morality. Laws define morality. We will be judged against what we know of the laws of God. Thus, he says in verse 13 that the doers of the law will be justified.
Despite what these verses say, theologians attempt to justify their "no-law" theology by claiming that Paul writes here of the natural man, not converted people. While partially true, it avoids the fact that this epistle was written to a church of God congregation (Romans 1:1-7) and that Paul repeatedly uses the personal pronoun "you"—as in "you are inexcusable, O man, whoever you are who judge" (Romans 2:1). This usage, combined with the fact that it is written to a church of God congregation, easily catches the converted in its purview.
In addition, it also avoids the fact that one reason God gives His Holy Spirit is to lead us into all truth (John 16:13). This includes the truth regarding morality, lawkeeping, and good works. As God leads us to greater depths of knowledge and understanding of His truth, it builds in us a more responsible knowledge of God's will. This raises the stakes in judgment because "to whom much is given, from him much more will be required" (Luke 12:48). Growth results in closer scrutiny against a higher standard of morality.
In the broader context of Romans, it becomes clear that each person—Jew or Gentile, converted or unconverted—is judged against what he knows, and God holds him responsible for working to produce obedience at that level. This is similar to what teachers expect of school children. They hold children in the higher grades more responsible for knowing and doing than those in lower grades. Courts use the same general system, holding adults more responsible for their crimes than children. Thus, for the same crime, an adult will receive a sterner punishment.
The called must realize that, because of their calling, the requirements—and thus the judgments—are much stiffer since they know so much more. This is why Paul says in Romans 3:31, "Do we then make void the law through faith? Certainly not! On the contrary, we establish the law." Faith upholds law or makes it firm because the law points out what righteousness, love, and sin are, and guides us in how faith is to be used.
John W. Ritenbaugh
The Elements of Motivation (Part Four): Obligation
Sin is an overwhelming reality throughout the entire world. Regardless of location, race, ethnicity, or gender, nobody escapes committing sin because all are encumbered with a nature at war with God and thus not subject to His law (Romans 8:7). In fact, mankind commits so much sin that it seems that he is barely able to keep it contained. Satan's deception is so thorough that most people on earth commit sin without being aware that they are doing it!
The churches of this world have abandoned the law of God and are badly divided by sectarianism. Buried under an avalanche of false doctrines, they give no indication through the witness of their church members that their professed faith can rise to offer any effective defense against sin's pervasive influence. The churches have lost their power.
The world is filled with violence resulting from sin. We are frequently assaulted by lies that are fully intended to mislead us from the truth. Government, business, and individuals try to squeeze every dime out of us to increase their profits. We could examine each of the Ten Commandments in this manner, but these few examples give an overview of the undeniable fact that morality - of which God's laws are the standard - is almost completely swamped by a veritable ocean of sin, with our own among the rest of mankind's.
That God has not blown up the entire planet is certainly a testament to His confident vision that He can bring something beautiful and good out of what He has made, despite man's tireless and unrelenting efforts to destroy it. Above all, it speaks superabundantly of His grace. Is there anything in God's great creation we in our enmity against Him have not attempted to befoul, corrupt, and destroy completely through sin?
This situation cannot get any better unless sinning stops or is stopped. History reveals that life in general can be made marginally better in a given culture for brief periods, which happens occasionally after a devastating war. Early on during a period of peace, when people are too disgusted and exhausted to make war any more, they turn their attention to the far more positive labors of reconstruction. Thus, the quality of life rises because not as many people are sinning so egregiously.
Even so, no government or religion has enough spiritual, moral, or physical power to stop sin in its tracks. Overcoming sin is a very personal problem. It is not just the other person who sins: "All have sinned and fall short of the glory of God" (Romans 3:23). In this context, the glory of God is that He, by way of contrast to us, is holy. He does not sin - ever!
Each person must take it upon himself to stop sinning. Nobody can live life for another; the strong godly character of any person cannot be transferred to another. Because of human nature's deceitful self-centered pull, imitating another's evil example is relatively easy. All one has to do is to go along with the flow of the crowd. But following true moral instruction and imitating the good works of another so that one does not sin are exceedingly more difficult. Each person must face the truth about his own flawed character, allow himself to be convicted of his need to stop it in its tracks, and then put righteousness into action.
One human cannot stop sin in another, for a person can sin within himself in his lustful thoughts, and no one else even knows it has happened. Overcoming sin is an individual burden each must strive to achieve before God.
Many, having some knowledge of sin, sincerely want to do this. However, the Bible reveals there is a major "catch." It can be accomplished only in a close, successful relationship with God because the enabling power to overcome sin must be given by God within that relationship.
Once one becomes more thoroughly aware of the exceeding sinfulness of sin within himself - so aware and concerned about what God thinks of him that he wants to do something about its very real existence in his life - it elicits the question, "What must one do?" Notice the word "do." Does this not indicate activity of some kind? In other words, are we willing to expend some measure of energy - work - to begin stopping sin in our lives?
The person who experiences a deeply felt guilt regarding his sinful nature and broken relationship with God comes to understand from his study of God's Word - a work in itself - that it frequently appeals to the disciple to keep the commandments of God - another work. Yet, the world so often objects that works are not required for salvation, that one could become confused.
Obviously, something or somebody is wrong somewhere along the line. God's Word contains no contradictions, and in many places, it definitely commands the doing of works. At least eight times the Bible says we will be judged or rewarded according to our works. Since the Bible does call for works, could people be confused as to precisely when they are to be done?
John W. Ritenbaugh
Is the Christian Required To Do Works? (Part Three)
These six verses are all tied together by humility—that one should not think of himself more highly than he ought. God has put us each in the body as it pleases Him, so we should not think that we, as, say, the toe are better than the knee because the toe cannot do the knee's job. God thinks of the toe just as highly as He does of the knee, but if He has put us as a toe, why not in faith do the job of a toe because that is what God wants us to be? If He had wanted us to be a knee, He would have put you in the body as a knee, but He made us to be a toe, so be happy as a toe! Do a toe's work in faith!
Paul tells us to think soberly, logically, seriously, that as God has dealt to each a measure of faith, that we in faith can consider our place in the church and deal with it. So, whatever we are to do, do it! Do it with all the gifts and skills that God has given—but do not try to do another's job. It is his job to do diligently, not ours. God put us in the body to do a specific job, our job not his, otherwise He would have given us his job!
If we have been given the job to exhort, then we should exhort. If it is our job to minister and serve others, serve—but do not take another's job to prophesy. Paul is saying, "In lowliness of mind, be content where you are, because obviously God has put you there for a reason. If you do the job that God has given to you, you are fulfilling His will." The church, then, can be united because the members are not competing over each other's responsibilities.
Richard T. Ritenbaugh
1 Corinthians 11:1
This verse is unfortunately misplaced as the first verse of chapter 11, as it rightly belongs to the subject matter of chapter 10. Just three verses earlier (verse 31), Paul admonishes them, ". . . whatever you do, do all to the glory of God." This was how Jesus Christ lived life, doing it perfectly. The apostle strove to do the same. To imitate them, we must live life as a living sacrifice. We can imitate Christ, not in the sense of enduring the agony of His crucifixion, but by obediently walking in His footsteps (I Peter 2:21) and by showing love and thankfulness to Him by keeping His precepts.
Christians who love God fully with heart, soul, and mind, and who love their neighbors as themselves, will do everything to please Him. So how can a person sacrifice himself before the God he says he loves without doing the works entailed in those sacrifices? Paul exhorts us in Ephesians 5:1-2: "Therefore be followers of God as dear children. And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma." Love is extremely rewarding yet also costly since one who loves will sacrifice. Indeed, sacrifice is love's very essence.
We can illuminate Paul's thought in Ephesians 5:1-2 by placing it in a larger context. Note Ephesians 2:8-10:
For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.
Salvation indeed is a free gift; it cannot be earned by works. Yet, after saving us from our sins, God requires us to work! We are to perform work that He has laid out beforehand for us to accomplish. In fact, verse 10, standing by itself, asserts that to do these good works is the very reason we have received justification!
This verse, in the phrase, "we are His workmanship, created in Christ Jesus," also says that God, in turn, is working on us. Before being saved, we were not in Christ Jesus. God's creative processes brought us into Christ, and once there, He continues to shape and form us into His Son's image (II Corinthians 3:18).
John W. Ritenbaugh
Is the Christian Required to Do Works? (Part One)
1 Corinthians 15:58
This verse states the central issue for a Christian to keep in mind. Work is part of Paul's conclusion to truths about the first resurrection; doing the work of the Lord is clearly related to our participation in it. The phrase "work of the Lord" is the key to what is important to God and therefore must be important to us if we are going to glorify Him.
There is no doubt that Solomon was an imaginative and diligent worker. He was even directly involved in a major work of God during the early portion of his reign, yet his first conclusion regarding the work's value is negative: “Then I looked on all the works that my hands had done and on the labor in which I had toiled; and indeed all was vanity and grasping for the wind. There was no profit under the sun” (Ecclesiastes 2:11). What went wrong? He probably did not really involve God in the project to the degree and in the attitude that he should have.
Ecclesiastes 2:18 expands on this: “Then I hated all my labor in which I had toiled under the sun, because I must leave it to the man who will come after me.” This confirms that he was doing the work in an “under the sun” manner. His perspective seems quite carnal, thus the blessing from God that would have come from an appreciative, cooperative, and sharing attitude did not flow to him. He enjoyed the work, but he received no spiritual blessing.
On the basic and necessary level of works are Bible study and prayer, which everyone can participate in and do well in, according to their gifts. Then come more active works like serving, being kind and encouraging, being helpful, and being a good example to all. These basic elements are the works that most shape us into the image of God. As Jesus taught, we are to work in order to profit from that labor and carry it through the resurrection and into the Kingdom of God. These labors are the most critical to whether we will glorify God. They are the ones that our reward is based on. They are services to God and His Family.
I Corinthians 15:58 is a reminder, an exhortation, and a promise to the church through Paul, that if we want to be in the first resurrection and experience its glory, we had better pay attention to this above all things in life. We must discipline our knowledge and energies into work because this is what life is all about.
John W. Ritenbaugh
Ecclesiastes and Christian Living (Part Two): Works
Paul, Peter, and the other Jews, because of their familiarity with Scripture (the Old Testament), would have known that a man could not be justified in God's eyes through the "works of the law"—by his own righteousness (Psalm 130:3; 143:2; Exodus 34:7; Job 4:17; 9:2-3,29; 15:14; 25:4; Ecclesiastes 7:20).
It is impossible for us, once we have sinned even once, to be in alignment with God of our own volition. Justification is an act of God by which He declares a person acceptable before Him because Christ has borne the sinner's guilt. However, this is the beginning of the common misconception that faith and works are mutually exclusive. In that view, works are of no avail at all, and all one has to do is "believe." But that notion is refuted in Matthew 7:21-23 and James 2:19-20, among other places.
The common interpretation of this verse—that belief is all that is required—cannot be correct, for it is contradicted in James 2:21 and Romans 2:13. Given that Scripture cannot be broken (John 10:35), all three of these verses must complement rather than contradict each other. It should be remembered that in Galatians 2:6, 9, Paul met with the leaders in Jerusalem—including James—and there was no disagreement between them! Verse 6 shows that they did not have anything to "add" to what Paul was preaching to the Gentiles, and by extension, there was nothing to be taken away, changed, etc. Verse 9 shows they agreed on their respective responsibilities, but there is no indication of any doctrinal disagreement between them. In this light, it can be concluded that the verse in question here will not only agree with, but will also complement what James wrote, as well as what Paul wrote in Romans 2:13 (or else Paul would have been double-minded, and thus "unstable in all his ways"; James 1:8).
Was not Abraham our father justified by works when he offered Isaac his son on the altar? Do you see that faith was working together with his works, and by works faith was made perfect? And the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him for righteousness." And he was called the friend of God. You see then that a man is justified by works, and not by faith only. (James 2:21-24)
This section by James appears to contradict directly what Paul says in Galatians. If we go by the common interpretation, these verses are diametrically opposed to each other. Given that Scripture cannot be broken, however, these passages must complement one another. The interpretation of one or both of them is wrong when the conclusion is reached that one is justified by faith only.
The faith that is mentioned in either one of those verses is given without qualification as to when the faith is used—whether for justification or sanctification. The context of Galatians 2:16 seems to indicate it is talking about justification (being brought into alignment with God and His law after He has called us out of the world; John 6:44). However, in James 2:24 it is not clear whether he is referring to justification or sanctification, but it seems to be a little bit more weighted toward sanctification (the process one goes through after entering into the covenant with God).
James 2:20 shows plainly that faith without works is dead at any time during a Christian's calling and conversion—whether for justification or sanctification.
The picture begins to form that works indeed may play a part in a person's justification. To look at it another way: Does repentance play a part in God's forgiveness of our sins, and thus justification? Repentance is not merely feeling sorrow and crying out to God, as II Corinthians 7:1 shows (where we are commanded to cleanse ourselves). Repentance also includes a change of mind and heart, and at the very least, the beginning of turning to God in obedience. Repentance is not genuine if one is merely sorry; one has to begin to change his ways to show how deep the sorrow goes. All too often we are sorry that we are caught, or that we have to pay the consequences, rather than truly being sorry for sinning (falling short of the glory of God). True repentance will be a deep conviction that what we have done is wrong, and it will be deep enough to motivate us to change from our past behavior—and this change qualifies as "works." As it has been said, "God saves us from our sins, not in our sins." There is a difference, and this gives an indication that there may indeed be a measure of works involved in Galatians 2:16, small though it may be.
Galatians 2:16 does not say in the Greek exactly what it says in the English, and it sheds light on our understanding of the relationship between faith and works when we understand it as it is written in the Greek. The phrase in question here is: "A man is not justified by works of the law, but by the faith of Jesus Christ." In the Greek it says, "A man is not justified by the works of the law: [he is not justified] except through faith in Jesus Christ."
This is a very significant difference. "Except through" points to the means by which justification is accomplished without nullifying or canceling out the importance of works. The verse is not saying that works are of no avail or are unimportant. Clearly, they are important in the example of repentance. It is saying that works without faith in the blood of Jesus Christ are of no avail. Works, coupled with faith in Jesus Christ, are just fine. But all the works in the world, if they are not coupled with faith in Jesus Christ are of absolutely no avail!
This makes Galatians 2:16 agree perfectly with James 2:20-24: "Faith without works is dead." Living faith and works go together, in terms of either justification or sanctification, if the works are combined with faith in Jesus Christ. Faith and works are not contradictory, but complementary, IF Christ is part of the mix. Works of the law do not justify a man, except through faith in Jesus Christ.
Paul is saying that any amount of lawkeeping—it does not matter if it is Gnostic law, Judaic law, the statutes or judgments of God, the Ten Commandments—if it is not connected to faith in Jesus Christ, accomplishes nothing in terms of justification. Even keeping the Ten Commandments must be coupled with faith in Jesus Christ. Paul is not saying the law is done away; he is tying the two of them together, and it is a positive combination—if the faith in Jesus Christ is the main ingredient.
Galatians 2:16 makes even more sense when it is compared to Romans 2:13: "For not the hearers of the law are just before God, but the doers of the law shall be justified." The keeping of God's law alone will not justify them, but God expects that someone who has faith in Christ will keep His law, and therefore it is good to do that, because works are evidence in what one has faith. Without works, God would never be sure of what we really believe (see, for example, Genesis 22:11-12).
The word translated here "foolish" means unintelligent or unwise, and by implication sensual. This implication is very interesting when considered in light of what the letter to the Galatians is fundamentally about: The Galatians were trying to use the rites and ceremonies and physical requirements of Gnostic Judaism to "work" their way into God's Kingdom. Their emphasis was on what they were doing, rather than on God's work in them. Their focus was on things dealing with the senses; things that would be, by definition, sensual—not in terms of being sexual or provocative, but rather indicating the emphasis on the physical senses.
This word (anoeetoi—Strong's #453) is a derivative of a negative particle and noeo (Strong's #3539), which means to exercise the mind, observe, to comprehend, heed, consider, perceive, think, or understand. So the word foolish is the opposite (because of the negative an) of all these things. The Galatians, then, were not exercising their minds; they were unobservant, uncomprehending, unheeding, inconsiderate, imperceptive, non-thinking, and non-understanding. They were not thinking things all the way through, and not fully considering all of the aspects of the way they were living. They were unable to see that their ideas and views did not add up—that there were some obvious gaps in their understanding that had brought them to the condition they were in.
Paul here is continuing with a theme from Galatians 1:4-9—namely, that the Galatians were falling away ("so soon removed") from the original teaching that had been given to them by God through His human servants. The very foundation of the New Covenant with God is that we can build a relationship with God directly—because of the sacrifice of Christ. For them even to make the covenant with God properly, it was a requirement that they understand that justification by means of a sinless sacrifice was the only way it is possible for us to come into God's presence! Our own righteousness is as "filthy rags" in comparison to God's; our works simply do not amount to enough to even out the scales. But this does not negate the necessity of working! The Galatians' problem was that they thought their personal righteousness was sufficient—and if that was the case, then truly there was no need for Christ to die.
Paul refers to the Galatians being "bewitched." This word means "to malign," or "to fascinate by false representation." The Galatians were drawn in—their fascination was piqued by these Jewish and Gnostic ideas. It did not take long for them to begin slipping spiritually, and a large part of this was because of their misplaced faith. They had more faith in themselves, in their own works, to save them than they had in Christ's crucifixion, resurrection, and intercession! They did not see or know God clearly enough, and the absence of Him in their lives created a void that was quickly and easily filled by these false ideas.
This is the only place in the New Testament where this word ("bewitched") is used (Strong's #940), but numerous other verses speak of this principle. Paul is speaking of this principle when he says in Galatians 1:7-9 not to deviate from this gospel message even if an "angel" from heaven gave them different instructions! The Galatians were weak enough in the faith that they could be easily deceived and drawn away if one of Satan's angels were to appear before them.
Matthew 24:24 speaks of false Christs—false ideas, pictures, impressions about Christ—arising, as well as false prophets, who will be able to manifest terrific signs and wonders to the extent that even the elect of God could be deceived. This is why we have to have such a concrete picture in our minds of what "Christ" is comprised of so that when we begin to hear about or see miraculous things, our faith will not be shaken as the Galatians' was.
David C. Grabbe
The NIV translates it this way: "Are you so foolish? After beginning with the Spirit, are you now trying to attain your goal by human effort?" The word for "foolish" here is the same one used in Galatians 3:1. Paul sounds incredulous that a group of people could be so blind in terms of spiritual understanding, especially after they had had the gospel preached to them and appeared to have fully comprehended it. Paul is saying, in essence, "Is it possible that you have completely stopped thinking?"
Our relationship with God is initiated by Him. He calls us (John 6:44) and causes us to approach Him (Psalm 65:4). Our minds are spiritually opened when we receive His Holy Spirit, and it is only then that we can truly obey God (in the letter and the spirit). The Holy Spirit is the essence of God's mind—His thoughts, motivations, attitudes, principles, mood, frame of mind. When we repent and are baptized, we receive a small measure of the Spirit—of the mind of God. As we grow and mature spiritually, we are growing more into God's image. We are beginning to think like Him. Thus, we are getting more of God's perspective and mindset—God's Spirit.
It is ludicrous to think that our spiritual lives began with God giving us His Spirit, but then we take over the reins and are in control from that point on. Yet this is what Paul is chastising the Galatians for—believing that their works and righteousness would carry them through this life and into the next. This notion completely denies what Christ did for us in sacrificing Himself for us, what God does in allowing Christ's sacrifice to cover our sins, and what God does in making us into the spiritual image of His Son and ultimately bringing our salvation to pass. Similarly, to negate the part the Holy Spirit plays in our life is to negate the owner and source of that Spirit. If we begin trusting in ourselves to bring our own salvation to pass, we are exhibiting the epitome of pride and presumptuousness—and we are also severely deceived.
David C. Grabbe
These verses confront us with a list of spiritual-sounding words: grace, saved, faith, gift, works. Even those who have been in God's church for many years and who may clearly understand each of these words individually are slowed down in comprehension when faced with such terms presented one after the other.
So, let us take a very brief Greek lesson. Here are the key terms contained in this scripture in English and Greek, the Strong's Concordance reference number, and, to make the meanings clearer, other English terms translated in the New Testament from the same Greek words:
- Grace (#5485): charis (khar'-ece). Also translated as favor, thanks, thank, pleasure.
- Saved (#4982): sozo (sode'-zo). Also translated as make whole, heal, be whole.
- Faith (#4102): pistis. Also translated as assurance, believe, belief, those who believe, fidelity.
- Gift (#1435): doron. Also translated as present, offering.
- Works (#2041): ergon. Also translated as deed, doing, labor.
Ergon is the original Greek for the English word "works." It does not appear to be a very difficult, ambiguous, or confusing term. But what do the many people and churches who claim that works are not required perceive "works" to be?
Opinions vary. One group perceives works to mean the whole law in general. A second group perceives works as specific portions of God's law, which they look upon as being "Jewish" or"Old Covenant," or that they are just not willing to keep and teach. A third group, amazingly enough in their rejection of it, perceives this term as meaning works of charity in general!
Individuals or groups who choose to substitute the word "law" for the word "works" in Ephesians 2:8-9, and who thus say that New Testament Christians do not have to keep God's law, do not appear to mean it totally and literally. Instead, most of them reserve the right to choose which parts of the law they wish to keep ("You shall not kill," "You shall not steal," etc.) and those that they do not wish to keep ("Remember the Sabbath," holy days, tithing, clean and unclean meats, etc.). God has nowhere given authority to His people to be selective in these matters, thus this stance toward the law is inconsistent and even hypocritical.
The church of God has always agreed one hundred percent with those who say that salvation is a gift, and that a Christian cannot earn salvation by charitable works or by obedience to God's law. However, obedience is a condition we must meet before God will give us His free gift of salvation. New Testament evidence is overwhelming on the matter. Here are just a few verses:
» And we are His witnesses to these things, and so also is the Holy Spirit, which God has given to those who obey him. (Acts 5:32)
» He who says, "I know him," and does not keep His commandments, is a liar, and the truth is not in him. (I John 2:4)
» So He said to [the rich young ruler], "Why do you call Me good? No one is good but One, that is, God. But if you want to enter into life, keep the commandments." (Matthew 19:17)
» If you love Me, keep My commandments. (John 14:15)
The apostle Paul, in Ephesians 2:8-9, does not say that works are not required at all. The purpose of his statement is to show that works do not save us, but that grace and faith do! In fact, the very next verse, verse 10, shows that God calls members of His church for the very purpose of performing good 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).
The apostle's language is very clear. God desires us to walk in good works, and He has prepared our spiritual educational process so that we will learn to do them. Doing good works in the name of Jesus Christ is a major part of the purpose for the life of each true Christian. We cannot truly be Christians without them!
Faith Without Works
Works do not pass from the picture because we are saved by grace. This is made evident in the book of Revelation because Christ, in His last message to His people at perhaps the most important juncture in the history of mankind, says, "I know your works." His concern in the final two letters to His churches is about conduct, overcoming, and works.
In the conduct of our lives, to whom or to what are we going to be loyal after conversion? This is why in Revelation 2 and 3 Christ consistently mentions works, conduct, doctrine, faith, repentance, warning, promises, and overcoming—and warns, "He who has an ear, let him hear what the Spirit says to the churches."
John W. Ritenbaugh
Revelation 2-3 and Works
The right works do not earn us salvation, yet we are created for good works. God ordained this from the very beginning. It is the right works that make life worth living, that prove to God our understanding of His purpose, and show His love in us. That love is then shown to the world and ensures that the proper witness is made for Him.
It is incredible but true that people worry and argue whether keeping the commandments of God are required as works. Of course they are! Remember, "By grace are you saved," as well as that we have been created for good works.
The book of Ephesians is about unity, about diverse people—the Gentiles on the one hand and the Jews, primarily the Israelites, on the other—living together as part of a common body. What we have in common is Jesus Christ; He is the Savior of both. What do we have to do so that we can live together? What will make life worthwhile? The right kind of works, righteous deeds and acts.
It is the same principle as in marriage. What enables two different people to live together in marriage? The right kind of works, that is, how they conduct themselves.
John W. Ritenbaugh
Love and Works
Along with a multitude of other verses, Ephesians 2:8-10 makes it abundantly clear that, though works do not save a person, they are nonetheless required by God. Since works are required, understanding this aspect of the works issue comes down to comprehending when they are required and the reasons God requires them. While being called of God and led to faith in Jesus Christ and repentance toward God, every person is performing some measure of work to reach those states. Christ, after all, calls upon us to present fruit fit for repentance even before our baptism (Matthew 3:8). We work to bear fruit that provides evidence that we believe God by turning toward giving our lives to Him.
As a means of producing that fruit, we study God's Word diligently and meditate to grasp and arrange our accumulation of truth in its proper order. We begin to keep the Sabbath and perhaps to clean up our language and to tithe as well. We might also set in motion making many other changes in our marriages or our labors on the job.
Nevertheless, even though we may work to make many changes as a direct result of the new information God reveals, none of it will justify us before God. No change of conduct or attitude can erase the stain of our conduct before His calling. We cannot "make up" for what we have done in the past any more than a young man or woman can erase the loss of virginity once it is given away. We may do a multitude of works before baptism, but nothing can erase our past record before God - except the blood of Jesus Christ.
The works done at that time are good, even necessary, to give evidence of belief and repentance. Yet, what carries the day and provides forgiveness and entrance into God's presence is His grace in allowing Christ's sacrifice to prevail before Him.
There comes a time in Christian life, though, when works have a far different and exceedingly more important application. Hebrews 12:14 says, "Pursue peace with all men, and holiness, without which no one will see the Lord." Is this not our goal in life? Do we not want to spend all eternity working with and under God and our Lord Jesus Christ in God's Kingdom as He proceeds with His plans to expand his rule throughout all He has made?
Without holiness, we will not be fit for living within that Kingdom. We would be miserable round pegs in square holes, intensely disliking the pattern of life necessary for God's plans to be carried out. We would be as the demons are today, constantly fighting to impede God's work and making everybody else as miserable as possible. In God's mercy, He will not condemn any of us to that. We must be holy as He and His Son are holy. That is why we must work with the Father and Son now by yielding to Their purpose for us.
John W. Ritenbaugh
Is the Christian Required To Do Works? (Part Four)
If God, having foreordained us to be in His Kingdom, is not willing that any should perish and has thus called us, led us to repentance, and given us His Spirit, why should we be careful to "maintain good works" (Titus 3:8) or "exercise [ourselves] . . . to godliness" (I Timothy 4:7)? Why is such work necessary, since God is so determined to have us in His Kingdom?
The reason is both simple and profound. It is essential we understand it because it captures the essence of the issue of God's sovereignty. The reason is, simply, because it is His will that we do them. We must do them or we may destroy ourselves by refusing because we thus show Him that He is not really sovereign in our life. The works, of course, have other purposes as well. In fact, they have many purposes, for God rarely creates or commands anything for which He does not have multiple uses.
It should be enough for God's children to do as He wills simply because He has bidden us. Nowhere does Scripture teach or even encourage an attitude of fatalistic indifference to our circumstance. The Bible everywhere urges us not to be content with our present spiritual state. We have a long way to go to grow to the measure of the stature of the fullness of Christ. This is a major reason why the "welfare mentality," dragged into the church from the world, is so damaging. It destroys human responsibility to God and each other, greatly hindering one's submission to God's will. Submitting to God's will entails some measure of work because human nature, Satan, and ingrained habits must be overcome.
In Philippians 3:14, Paul proclaims, "I press toward the goal for the prize of the upward call of God in Christ Jesus." God has summoned us to salvation. Salvation is the prize that goes to those who yield to His will, showing by their lives that God is indeed their sovereign. Jesus admonishes us to, "Strive to enter through the narrow gate, for many, I say to you, will seek to enter and will not be able" (Luke 13:24). God's Word exhorts us to proceed energetically and solve the problems of life according to His instructions.
John W. Ritenbaugh
The Sovereignty of God and Human Responsibility: Part Eleven
The part we have to play is to walk worthy of our calling, and as the apostle goes on to say, our calling is to be one: one body, one spirit, one faith, one baptism, one hope, just as we have one Lord and one Father. We are to be one bride of Christ. He is not a polygamist; He will not marry many brides but one united bride.
We in the church can be disunified if we fail to practice verses 2 and 3: Without lowliness (humility), without gentleness (meekness), without longsuffering (forebearance or patient endurance), without love and peace, we will never have unity. As long as we are proud, easily angered and offended, jump on every little thing, lack patience, and treat each other hatefully—as long as we cause strife—there will never be unity. Even with all that God does (I Corinthians 1:4-9), it will not happen. He will not force unity upon us if we show that we do not want it. The natural order of things is that we will disunify further if we fail to show Him that we are working toward it. So, without these virtues, even with God deluging us with His Spirit, we will not have unity.
Richard T. Ritenbaugh
Most of us realize that the unity of the church of God courses through the book of Ephesians as a general theme. Paul illustrates the church as a complete body of which Jesus, though in heaven, is the Head, and the elect here on earth comprise the rest of it. Early on, Paul declares how God has planned the organization of His purpose from the very beginning, determining whom He would call, give His Spirit to, and perfect as His children.
In Ephesians 4, the apostle begins to clarify our Christian responsibilities regarding works. He appeals to us in verse 1 to make every effort to live a manner of life that measures up to the magnificence of our high calling. He then makes sure we understand that we must carry out our responsibilities in humility, kindness, and forbearance as we strive to maintain doctrinal accord in purity.
He explains that Christ has given each of us gifts to meet our responsibilities in maintaining the unity of God's church. Foremost among these gifts are teachers who will work to equip us for service in the church and eventually in the Kingdom. This same process will enable us to grow to completion, to mature, no longer wavering in our loyalties, certain in the direction of our lives, and not deceived by the craftiness of men.
With that foundation, the "therefore" in verse 17 draws our focus to the practical applications necessary to meet the standards of the preceding spiritual concepts. We must not conduct our lives as the unconverted do. They are blinded to these spiritual realities and so conduct life in ignorance, following the lusts of darkened minds.
Because we are being educated by God, the standards of conduct are established by His truths and are therefore exceedingly higher. We must make every effort to throw off the works of carnality and strive to acquire a renewed mind through diligent, continuous effort so that we can be created in the image of God in true righteousness and holiness (verse 24).
In verses 25-29, Paul moves even further from generalities to clear, specific works that we must do. We must speak truth so that we do not injure another through lies, as well as to maintain unity. Because deceit produces distrust, unity cannot be maintained if lying occurs. We must not allow our tempers to flare out of control, for they serve as an open door for Satan to create havoc.
We must be honest, earning our way so that we are prepared to give to others who are in need. We must be careful that what we speak is not only true but also edifying, imparting encouragement, empathy, sympathy, exhortation, and even gentle correction when needed.
In verse 30 is a brief and kind reminder that, in doing our works we must never forget that we owe everything to our indwelling Lord and Master. We must make every effort to be thankful, acknowledging Him as the Source of all gifts and strengths, enabling us to glorify Him through our works.
In the final two verses of the chapter, Paul delineates specific responsibilities concerning our attitudes toward fellow Christians within personal relationships.
This brief overview of just one chapter shows clearly how much works enter into a Christian's life as practical requirements that cannot be passed off as unnecessary. How else will a Christian glorify God? How else will he grow to reflect the image of God? How else will he fulfill God's command to choose life (Deuteronomy 30:19) except by faithfully doing those works that lead to life?
Through the whole process of sanctification, the Christian will make constant use of two additional works: daily prayer and Bible study, which must be combined with his efforts to obey God. No one who is careless about performing these works can expect to make progress growing in the grace and knowledge of Jesus Christ during sanctification.
Why? Without them, he will have no relationship with either the Father or the Son, and thus will not be enabled to achieve the required works. They are the Source of the powers that make it possible for us to do the works God has ordained. If we do not follow through on these two works, we will surely hear ourselves called "wicked and lazy" and be cast into "outer darkness" where there is "weeping and gnashing of teeth" (Matthew 25:24-30).
John W. Ritenbaugh
Is the Christian Required To Do Works? (Part Four)
Notice how many active words Paul uses in Colossians 3:1-17 to describe what a Christian must be doing:
- "Seek those things which are above" (verse 1).
- "Set your mind on things above" (verse 2).
- "Put to death your members" (verse 5).
- "Put off all these" (verse 8).
- "Do not lie to one another" (verse 9).
- "Put on tender mercies" (verse 12).
- "Bearing with one another, and forgiving" (verse 13).
- "Put on love" (verse 14).
- "Let the peace of God rule . . . and be thankful" (verse 15).
- "Let the word of Christ dwell in you" (verse 16).
- "Do all in the name of the Lord Jesus" (verse 17).
Paul makes sure we understand that we must actively participate in order to grow. When God talks about growth, He means increasing in His attributes, the qualities that will conform us to His image.
John W. Ritenbaugh
Five Teachings of Grace
In broader generalities, Christ told the Ephesian church to do the same (Revelation 2:1-7). Here we see it in Paul's epistle to the Colossians, in a more specific way.
Because of what Christ said, we can understand that it is not impossible for us to redirect our energies and feelings. If we tie Galatians 6:7-10 to Colossians 3:1-4 and Revelation 2:1-7, we can see that Paul was saying that the rewards are in the doing—in the works. As Christ said, "I know your works." The solution is, "You need to redirect your energies, go back to your former devotion. And, if you have the right devotion, if you show real love, then the right works will come, and you will overcome."
God's way is such that it begins producing the good soon, not late. The apostle is saying that, if we begin sowing the right seed, we will soon begin to reap the fruit of the harvest to come because God's Word always produces results. God says that His Word will not go forth and return empty. We can be assured that fruit will be produced if we sow the right things, if we turn our energies to the way they should be.
The harvest, then, begins to be reaped—soon, in the sense of well-being, a sense that things are well between us and God. John 3:21 and the next several verses tie in here so well. So in the Ephesian church, as well as the whole church era, the members' lack of love was showing in what they were doing. Ignorance was not motivating them, but a loss of affection for Christ (Revelation 2:4-5). This is serious business. If there is no love for Christ, there is no salvation (I Corinthians 16:22).
John W. Ritenbaugh
How to Know We Love Christ
The objection people have regarding Hebrews 11:5-7 is that the mention of works and reward in the same breath suggests legalism and working for salvation. Is that so, or is it a misconception on their part? The latter. They misunderstand the salvation process because they do not allow the Bible to interpret itself.
God says in Genesis 15:1, "Do not be afraid, Abram, I am your shield, your exceedingly great reward." His encouragement applies to us as well as to him. God Himself is the reward of those who seek Him. "Those who seek Him" is limited to those God invites to approach Him and who believe enough to take advantage of the opportunity and thus stir themselves up to draw near. The invitation itself is an aspect of God's grace.
Romans 4:4 makes it clear that earning access to God is impossible because it would put God in man's debt. No, access to Him is the result of freely given grace. The pairing of grace and reward is no more inconsistent than God's almighty sovereignty and man's responsibility being linked, or Jesus being both our Lord and our Servant. There would be no reward if God did not first give grace.
Another pairing we need to consider is found in Colossians 3:23-24: "And whatever you do, do it heartily, as to the Lord and not to men, knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ." Is not salvation a free gift? Yes, but as servants of Christ, we work, and our reward is eternal entrance into God's Kingdom. Add to this the idea found in Isaiah 55:1, that we are to "buy . . . without money." Salvation, then, is both a gift and a reward.
It should be clear that, in terms of salvation, gifts and works are nothing more than opposite sides of the same coin. Both are involved in the same process—salvation—but they are seen from different perspectives.
One thing is certain: There will be no lazy, neglectful people in the Kingdom of God (Matthew 25:26-30). Why? Because God is preparing us for living with Him eternally, so we must be created in the character image of Him and His Son, or we absolutely will not fit in. We would live in absolute, eternal misery. Jesus stresses that diligent work is part of His character when He says in John 5:17, "My Father has been working until now, and I have been working." Creators work!
Luke 13:24 adds strength to this point: "Strive to enter through the narrow gate, for many, I say to you, will seek to enter and will not be able." The Greek word translated "strive" is actually the source of the English word "agonize." In addition, Jesus urges us in John 6:27 to labor "for the food which endures to everlasting life." God chooses to reward such strenuous efforts, not because they earn us a place in His presence, but because He deems it fitting to recognize and bless them. The Bible shows salvation as a reward, not because people earn it, but because God wants to emphasize the character of those who will be in His Kingdom and encourage others to be like them. The citizens of that Kingdom are workers like the Father and Son.
A second reason why reward and salvation are linked is because salvation, like payment for a person's labor, comes after the job is finished. Among the apostles, nobody worked harder for God than Paul did. At the end of his life, he writes:
I have fought the good fight, I have finished the race, I have kept the faith. Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing. (II Timothy 4:7-8)
Just as wages for work performed are paid after a job is done, God's major blessings are not given completely until our course is finished.
John W. Ritenbaugh
The Christian Fight (Part Five)
Hebrews 11:5-8 clearly teaches that God chooses to bless with rewards those who by faith choose to cooperate with Him in His spiritual creation. Abel, Enoch, and Noah are proofs of this fact. Thus, three major factors are linked in the spiritual creation process leading to salvation: grace, works, and rewards.
We can watch this unfold in Noah's experience with God. This is of particular importance to us living in the end time because both Jesus and Peter state that the end time would bear a similarity to Noah's day. Peter specifically shows in II Peter 2:5-6 that the Flood is a strong witness against the doctrine of uniformitarianism, the idea that earth's history has passed without variation through the ages:
. . . and [God] did not spare the ancient world, but saved Noah, one of eight people, a preacher of righteousness, bringing in the flood on the world of the ungodly; and turning the cities of Sodom and Gomorrah into ashes, condemned them to destruction, making them an example to those who afterward would live ungodly. . . .
If God is the Savior and Rewarder of those who obey Him, then the opposite must be true: that He is the Punisher of those who despise Him. The Flood and Sodom are witnesses of this truth. Not all things have continued as they always have. The godly lived; the ungodly died. Despite what men say and think, God moved to punish mankind's sins in the days of Noah. That punishment came in the form of the Flood, which wiped out all land-based mammal and bird life except for Noah, his family, and the animals in the ark.
Genesis 6:8 reveals the beginning of Noah's salvation. It began in God's mind. It was absolutely unearned, being an act of God's kindness. This is step one.
Hebrews 11:7 says that Noah believed God's warning. This, combined with God's grace, becomes the foundation for Noah's reaction. Noah's belief is step two.
Next comes the effect of this combination: Internally, Noah "moved with fear." He was motivated—he felt an urge—due to his deep respect for God. The external effect was that he built the ark. This is step three.
The consequences of his foundation of grace and faith plus the impulse to move with fear comprise step four. He and his house were saved from the Flood, the world was condemned by his witness, and he became an heir of the righteousness that is by faith.
Did Noah's works save him? The answer is both yes and no. Consider: If Noah, not believing, had failed to prepare the ark, would he not have perished in the Flood along with everyone else? Certainly. Did his own efforts in building the ark, then, save him from the Deluge? No, they did not, because we have not yet considered all the parts God played in this scenario. He did far more than just warn Noah to build an ark.
Philippians 4:19 promises, "God will supply all your need according to His riches in glory by Christ Jesus." This does not at all mean that we can do anything we want to, and that God will take up the slack. It means that God will supply all our needs within the project He has us working on.
Genesis 6:13-16; 7:14-16; 8:1; and other verses show God's oversight, guidance, and providence. Genesis 8:1 is especially important: "Then God remembered Noah, and every living thing, and all the animals that were with him in the ark. And God made a wind to pass over the earth, and the waters subsided."
"Remembered" indicates His special attention during the entire project, but it especially focuses on the time following the shutting of the door when those in the ark were helpless before the overwhelming onslaught of water. Huge torrents of water gushed from the earth, as well as fell from the heavens. This must have created huge waves. There is no indication that the ark had mast, sail, rudder, or wheel for navigation. Nevertheless, God was with them from beginning to end, giving them His special attention to preserve them and see His purpose accomplished.
This illustrates God working in them both to will and to do as they cooperated in their human, weak ways. This combination of God's grace and human cooperation produced their salvation.
John W. Ritenbaugh
The Christian Fight (Part Five)
Noah accomplished a significant witness, persevering for a very long time under horrific conditions. His witness was of sterling quality and worthy of emulation.
These two verses appear quite innocuous. We read them and consider their teaching a matter of course regarding Christian life and salvation. However, for this world's Christianity, they pose a dilemma for those more deeply aware of the intricacies of Christian responsibility.
Calvinist theologian Arthur Pink (1886-1952) says in his exposition of this passage, "The verses which are now to engage our attention are by no means free of difficulty, especially unto those who have sat under a ministry which has failed to preserve the balance between Divine grace and Divine righteousness." Why would he say this? These two verses, almost single-handedly, nearly destroy one of the most treasured teachings of this world's Christianity—the Doctrine of Eternal Security, the "once saved, always saved" or "no works required" doctrine.
Note the end of the quotation: Some ministries have "failed to preserve the balance between Divine grace and Divine righteousness." Preachers who fail to maintain this balance strongly emphasize God's favor while neglecting or ignoring His claims on our lives—our duties and responsibilities to Him—because He owns us! We are His slaves!
To any thinking person, these verses severely undercut those preachers' claims that appear to guarantee grace, that is, to assure salvation. How? Verse 6 clearly states that God rewards those who live by faith, and verse 7 illustrates that, in Noah's case, the reward was that Noah and his house were saved because of what they did.
What did Noah do that was so important to his and his family's salvation? His works produced the ark, the means of escaping death from the Flood. Noah's works were rewarded. Where, then, is grace?
Note that I wrote that these verses "nearly destroy" this concept, not "totally destroy." They do not contain the entire story, but they are very troublesome, to say the least, to those of the no-works stripe. If they do not bother a nominal Christian, he is clearly ignoring what the verses really say, that a person's works play a large part in his salvation. What would have happened to Noah and his family had they convinced themselves that, since God had given Noah grace, no ark needed to be built because God would save them anyway?
John W. Ritenbaugh
The Christian Fight (Part Five)
Just as surely as a dead person does no works, so a faith, a religion, that does not include works is also dead. Thus, a person in whom living, saving faith exists will produce works.
One must also consider Ephesians 2:8, 10, which tell us that salvation is by grace through faith, and that the Father created us for good works, which He prearranged for us to perform. Therefore, how can a person with a dead faith, one that produces no works, be in God's Kingdom, since he would be failing to do the very thing for which God is creating him in Christ?
Furthermore, we are to be in God's image and to imitate Christ. Jesus says in John 5:17, "My Father has been working until now, and I have been working." Our spiritual Father is a Creator, and a creator works. Most certainly, Jesus worked during His lifetime on earth, living a sinless life to provide us a means of justification. As our High Priest, He continues to work toward our salvation.
The root of this issue is that people have a dismally vague knowledge of what sin is, as well as an equally weak appreciation for the dangerous filthiness of sin, which can prevent us from entering God's Kingdom. We live in an exceedingly sinful nation in which we are confronted by sin from every quarter, including from within. Sin is so blatantly exhibited that most people seem to treat it with casual indifference until some form of it—rape, murder, thievery, lying, gossip, an out-of-wedlock pregnancy, drunkenness, etc.—personally hits them.
So many are unaware of what sin is that they ignorantly participate in it. Television and movie "entertainment" overflows with it. In fact, sin is woven so tightly into the fabric of movies and TV shows that one could wonder if any other subject material exists! In America, over one million unborn children are aborted each year, and people euphemistically call this a "privacy right," hiding from the reality that they are murderers! What else can one honestly call the taking of life from an unborn human being created in God's image?
Through Jeremiah, God accuses Judah of having a "whore's forehead," indicating a people so perverted and hardened in their sins they could no longer be shamed (Jeremiah 3:3). If we as a people have not reached that stage of degeneracy, we soon will because God cries through Ezekiel, "Make a chain, for the land is filled with crimes of blood, and the city is full of violence" (Ezekiel 7:23). Is there any other nation in the Western world that so openly exhibits as many violent crimes as the United States of America?
When one realizes sin's stranglehold on the United States, it becomes clear that a majority of its people are either ignorant of their responsibilities to God and fellow man, or no longer care what God thinks. A recent Barna poll reveals that an astounding 76 million American citizens never darken a church doorway to receive spiritual and moral instruction. How can they possibly appreciate what sin is and does?
Of far greater concern, though, are those who are reading this. God's ministers are responsible to make their teaching of God and His way as sharp and clear as they can so that those they teach can understand, not just the basics, but as broadly and deeply as possible so that it can be lived.
Wrong ideas about holiness usually lie in wrong ideas about human corruption. The responsibility of the Christian to seek the holiness of God provides the very reason God requires works. I Peter 1:15-16 charges us, "But as He who called you is holy, you also be holy in all your conduct, because it is written, 'Be holy, for I am holy.'"
The obverse of this common ignorance of sin is that, without a firm understanding of human corruption, we have little appreciation of the radiant glory of God's holiness toward which we are to strive! Sin lies exposed as the root cause of humanity's corrupt condition, but many, even in the church, do not appreciate the depth of persistent corruption in themselves.
Vague, dim, and indistinct understandings of sin will never serve a Christian well. He must always apply his mind to growing in understanding to throw off spiritual vagueness and simultaneously glorify our Father and Elder Brother. If one does not grasp the depth of his carnal heart's disease, it will constantly deceive him into thinking he has little to overcome, thus dragging him into pride. The human heart is so sick God tells us in Jeremiah 17:9 that it is incurable!
Scripture uses terms for sin that are easily understood, but unless one meditates on them, they may not provide a clear picture of sin's many means of exerting its influence. The Bible's terms generally mean something like "missing the mark," "turning aside," or "slipping off the path." They can sound quite innocuous unless one recognizes the devastation sin has caused and ponders it seriously.
John W. Ritenbaugh
Is the Christian Required To Do Works? (Part Two)
1 John 2:29
In several places, such as I John 2:29; 3:3; 3:9-14; and 5:1-4, John expressly states what the responsibilities of a converted person are. In these verses, the work of keeping the commandments is plainly shown.
The application of Paul's statement in Ephesians 2:10 is becoming ever clearer. He writes that we are indeed saved by grace through faith. However, he adds, "For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them." Sanctification is a process involving a period of intense work: walking in love, keeping the commandments, and overcoming sin and the world, as John's first epistle clearly stipulates. This process within a relationship with the Father and Son brings us to completion.
Sanctification does not consist only of a lot of talk about religion. Nor does it consist only of spending large amounts of time studying the Bible and commentaries. As helpful as these might be, God also calls for a great deal of action. The apostle John again supplies helpful exhortation: "My little children, let us not love in word or in tongue, but in deed and in truth" (I John 3:18). It could not be stated more clearly that the love of God is an action. Further, Jesus exhorts all His disciples, "If you love Me keep My commandments" (John 14:15). "Keeping" indicates consistent effort to obey as a means of expressing our love, loyalty, and submission to Him.
Paul writes in Romans 5:5, "Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit which was given to us." The indwelling of the Holy Spirit is essential to salvation, and God gives it to those who obey Him (Acts 5:32). Paul says in Romans 8:9, "Now if anyone does not have the Spirit of Christ, he is not His." God gives His Holy Spirit for the very purpose of making one His child. It also allows one to witness on His behalf, to produce the fruit of the spirit in preparation for His Kingdom, and to glorify Him.
Jesus says in John 15:8, "By this My Father is glorified, that you bear much fruit; so you will be My disciples." Sanctification is the period of our converted lives when God expects us to provide evidence that we are indeed His converted children. In fact, the fruit produced by our works, themselves enabled by God, are the evidence of our conversion. Some things in life are absolute certainties: Where the fruit of the labors of conversion are, there the Spirit of God will be found. Where those fruits are absent, the people are spiritually dead before God—they lack the life of the Spirit. Put another way, where there is no holy living, there is no Holy Spirit.
The works of sanctification are the only sure sign that one has been called of God and imbued with His Spirit. Notice something Peter writes on this: "[Christians are] elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ" (I Peter 1:2). Paul adds in II Thessalonians 2:13, "But we are bound to give thanks to God always for you, brethren beloved by the Lord, because God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth."
He also writes in Ephesians 1:4, ". . . just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love." When Paul saw the Ephesians' attitudes, their manner of life, and the evidence of their conversion, he knew they were part of the elect of God. He could thus honestly write to them with glowing praise. Many more similar verses could be added to these.
Out of ignorance, weakness, or lack of understanding, a person may break some of God's commands. However, anyone who boasts of being one of God's elect while willfully living in sin is only deceiving himself—and his claim may very well be wicked blasphemy.
Thus, because of the works that are performed during sanctification, it will always be a visible condition. As Jesus says in Matthew 7:18-20: "A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them."
John W. Ritenbaugh
Is the Christian Required To Do Works? (Part Four)
To each church in the letters in Revelation 2 and 3, Christ says, "I know your works." People with an incomplete knowledge of Christianity will argue almost endlessly and quite vociferously that no works are needed for salvation. These people are simply, if energetically and zealously, confused.
Salvation is indeed a free gift; it cannot be earned by anyone's works. But that does not mean Christianity has no works. Why would Christ say, "I know your works," if He did not expect people to have them as part of their way of life, as part of Christianity, and if He was not, in most cases, disappointed at the way that the people were working? Christianity does have works as a major part of its makeup.
Herbert Armstrong used to explain salvation and grace and works in an understandable and accurate way. He said, "If I freely offered to give to you one million dollars, but you have to meet the condition of walking across the room to get it, you haven't earned the money by simply walking across the room. You worked during the walk, you met a condition, but the money was still a gift. If the gift had not been offered in the first place, no amount of walking across the room would have earned it. You could have walked from here to Tokyo if you wanted to, and it still would not have earned you that gift. The gift had to be freely offered first."
Think of this in terms of eternal life. No amount of work, no degree of quality of work, can earn that gift for us. We do not have immortality inherent in us, for immortality is something that must be given as a gift. This is what God offers us. He offers us the opportunity to be born again into the Kingdom of God, thus receiving the gift of eternal life. It must be given and received as a gift. However, it is given on the conditions of faith, repentance, and remaining loyal to Him and to His way.
It is in the area of loyalty that works play a major role. We show our loyalty by the way we talk, what we talk about, who we fellowship with, and what we do with our time, our knowledge, and energy. In short, we show our loyalty by our works—that is, by our conduct—and what we produce with what we have been given.
John W. Ritenbaugh
Love and Works
Christ compliments these people for their works, love, service, faith, and patience. He mentions "works" (ergon, "deeds, doings, labor") twice, probably for emphasis. These five traits are among the most highly prized of New Testament admonitions to Christians. Not only do these people have them, but they have continued to grow in them—even during the confusion, scattering, and apostasy the church is suffering! What a compliment, considering the woeful spiritual downfall and lackadaisical approach of so many!
The Seven Churches: Thyatira
Christ admits the truth about them. "I know your works [obedience and service], that you are neither cold nor hot. I could wish you were cold or hot" (Revelation 3:15). Why does He wish this? Because if they were either cold or hot, they would be useful to Him. Lukewarm Christians send confusing messages. In this state, being useless to Him, He spews them out of His mouth. All the messages to these seven churches highlight works because they are evidence of how Christians conduct their relationships with God. Works reveal the heart. They are a gauge of one's witness and spiritual state.
Metaphorically, what does lukewarmness signify here? To define it to this point, a rough definition might be "that which gives no refreshment, or that which has neither the cleansing properties of hot water nor the refreshing properties of cold." Modern synonyms of the word "lukewarm" give illuminating insights into its use in this letter: lacking ardor, enthusiasm or conviction; moderate; mild; unemotional; halfhearted; hesitant; indecisive; irresolute; uncertain; uncommitted; unresponsive; indifferent; impassive; languid; phlegmatic; apathetic; nonchalant; lackadaisical.
Recall the hallmarks of Babylon: pride, self-glorification, reliance on wealth, satiety, complacency, avoidance of suffering. Although he has the abilities and resources to be a great witness, the Laodicean is complacent, self-satisfied, bored with or indifferent to the real issues of life. For a Christian, the real issues are faith in Christ and our Christian responsibility. And to do the work Christ has called us to, our loyalty and devotion must be to Him, first and foremost!
A problem arises, however, in "spotting" a Laodicean—these qualities do not necessarily show on the outside. Why? Remember Christ describes a spiritual condition. This is a matter of the heart. What does He want to see in him? He wants the Laodicean to get off the fence—to be one way or the other, cold or hot. Conversely, the Laodicean judges that he is balanced, right in the middle. But his concept of balance is skewed. Why will he not move off the middle? He feels he has it good there! If he moves left or right, he fears that he will suffer! Thus, he has no desire to move.
Then what happens? The Laodicean must compromise. This is interesting in light of what the history books record. Ancient Laodicea's main line of defense was conciliation and compromise! Why? Again, the answer lies in the city's inadequate water supply, making it very susceptible to the siege of an invading army. By having its tenuous water supply cut off, the city was at the mercy of its attacker. With no water, it could hold out for only a short while. The Laodicean solution? They became masters of appeasement, accommodation, conciliation, and diplomacy. Peace at any cost! How did they appease? They bought their enemies off! Laodicea used its wealth to conciliate and compromise.
Christ uses the attitude of the surrounding environment to illustrate that those in the church of Laodicea are affected by the attitudes of the world. Without even realizing it, they behave exactly like their unconverted neighbors. They are worldly. Though they are not out on the streets robbing banks, raping, looting, murdering, mugging old grandmothers, or abusing children, in their hearts they have the same general approach to life as Babylon has. Theologically, spiritually, they hold the same values as Babylon, proved by their works. Spiritually, they become very adept in avoiding the sacrifices that might be necessary to overcome and grow in character, wisdom, and understanding. In other words, they are skilled in appeasing Satan and their own consciences.
Christ says He will spew, or vomit, the Laodicean from His mouth! That is how He views this attitude of compromise with principles, ideals, standards, and truth!
Some may expect Laodiceans to be lazy, but on the contrary they are often workaholics. Satan has foisted this false concept of Laodiceanism onto the church. One cannot become "rich and increased with goods" by being lazy! Their problem is a faulty setting of priorities. They are very vigorous people, but they are vigorous in areas that fail miserably to impress their Judge, Christ. Vigorous in conducting business and other carnal affairs, they are lackadaisical in pursuing the beauty of holiness, which is their calling. They are not vigorous or zealous in maintaining their prayer life with God or in studying. They are not energetic in making the sacrifices necessary to love their brethren or in developing their relationships with others. Nor are they enthusiastic about guarding the standards and principles of God. By erring in the setting of priorities, they victimize themselves.
Over the last fifteen years of his life, Herbert Armstrong expressed deep concern about the church becoming Laodicean. Because of the plethora of activities this world offers, he saw that ultimately they distract us, cause us to set wrong priorities, and keep us from putting our time, energy, and vigor into godly things. He often cited Daniel 12:4 as a telltale sign of the last days: "Seal the book until the time of the end; many shall run to and fro, and knowledge shall increase." Are we busy in this age? Satan is a slick strategist, and he really deceives anyone who allows himself to believe that busyness and prosperity are signs of righteousness.
John W. Ritenbaugh
The World, the Church, and Laodiceanism
The Laodicean may not necessarily say these things consciously, but he broadcasts it for all to see by his works and way of life! He thinks he lives in his "golden years." Being blind to his own spiritual poverty, however, is the real tragedy of his situation. He thinks he is in good standing with God. Christ judges differently, very concerned that the Laodicean cannot see his spiritual condition. He is spiritually bereft.
Christ describes the Laodicean as "poor." Biblically, "poor" does not mean the same as our normal English usage of the word. It indicates someone who is weak, with no consideration of how wealthy he may be. To God, the Laodicean is spiritually weak, when he thinks he is strong.
Next, he is "blind." Of course, this is not physical blindness but a lack of spiritual comprehension or judgment. Just as a blind person cannot use his eyes to judge a circumstance, the Laodicean is unaware, unknowing, unobservant, uncomprehending, and heedless.
Christ also judges him as "naked." Clothing—or its lack—illustrates a person's state of righteousness, and here it shows converted people who are still carnal, as Paul called the Corinthians (I Corinthians 3:3). The Laodicean is dominated by his fleshly attitudes. Physically oriented, he is governed by human nature, rather than by God.
"Wretched and miserable" together provide further descriptions of "poor, blind, and naked." Because they are poor, blind, and naked, they are wretched and miserable, even though they have not realized it. Miserable has been translated elsewhere as "pitiful" or "pitiable." Wretched is especially interesting. In other places in the New Testament, it indicates destitution because of war. God means that while they may be wealthy, they are losing the spiritual war against Satan and their carnal nature.
John W. Ritenbaugh
The World, the Church, and Laodiceanism
The fine linen represents the righteous acts of the saints. Consider that the marriage analogy carries right through from the Old Covenant into the New. Under the New Covenant, the church is seen as a bride preparing for marriage.
There is a major difference, however, between the Old and New Covenant marriage analogies. In the Old Covenant, when Israel agreed to God's proposal, and Moses performed the ritual described in Exodus 24, they were married. When we enter into the New Covenant, we are not married yet. We are like a bride preparing for marriage, even though we have already agreed to the New Covenant. God has made this change to resolve the weakness of the first covenant, which will be eradicated before the actual ceremony and union take place.
Revelation 19 is the announcement that the bride is now ready and the marriage can take place. There are four things that a marriage relationship must have to really be successful:
1) A marriage must have love. A loveless marriage is a contradiction in terms.
2) A marriage must have intimate communion—so intimate that the bride and groom become one flesh. The two become one.
3) A marriage should have joy. This will be a natural result if love exists in the marriage. The joy of loving and being loved is like nothing else.
4) A marriage must have fidelity, loyalty, and faithfulness. No marriage can last without it.
The weakness of the first covenant will be resolved—eradicated—before the actual ceremony and union take place. This time, Christ will be married to a wife who has already proved that she loves Him, that she is capable of intimate communication, that she is happy with Him as her Husband, and that she is faithful in every aspect of her life.
Notice how attention is drawn to her preparations, as well as her righteous acts. Could her righteous acts have anything to do with the preparation? Absolutely. Could it have anything to do with her being qualified? Absolutely. Works—her righteous acts—are represented here.
We should not be misled into thinking that her deeds, her righteous acts, have earned her salvation. All through the Bible, it maintains a delicate balance between grace (what is given) and obedience (the proper response). Here, that balance is shown by the wife's garments being granted to her. She has worked, but the gift is still given.
It takes work to make a marriage successful. It takes work to make our relationship with God successful. If we do the right kind of works, there is no doubt that the relationship will be successful, and God will be well pleased with us. And we will enter His Kingdom.
John W. Ritenbaugh
Love and Works
Works are very important to the book of Revelation—seven times in chapters 2 and 3, and four or five other times in the rest of the book. Christ's concern is that His people are working.
The main purpose of the book of Revelation is not merely to give us insight into what is coming. It is also to convince the Christian that his loyalty, his devotion, his steadfastness, his suffering, and perhaps even martyrdom, is not in vain—that he is assured of a wonderful future. The reason for the stress on works is that character is not formed merely by knowing something but by knowledge combined with putting it to work until it becomes a habit. Over time, habit becomes character, and character follows the person right through the grave!
If we are not working, emphasizing loyalty to the Person of God and to His way, making every effort to overcome Satan, the world, and the self-centeredness within us, resisting with all of our being the temptations to do what is natural, carnal—if we are not expending our energy, and spending our time working out our own salvation with fear and trembling—it is very likely, then, that we are not going to have the character necessary to go through the grave. The wrong works will follow us, and we will not be prepared for the Kingdom of God.
Thus, what a person has done, that is, what he has worked on in this lifetime, follows him through the grave—either into the Lake of Fire or the Kingdom of God.
The book is designed to focus attention on what is of greatest concern to Christ for His people. He wants to ensure that they do not give up or become weary due to the great pressure of the times, and that they instead endure, persevere, and be loyal and steadfast to the very end.
His concern at this time is not preaching the gospel as a witness, but the salvation and continued growth of those He already has. The quality of the witness is directly tied to the quality of those making the witness. What good is it to have this wonderful, awesome message—the gospel of the Kingdom of God—carried by those who are poor examples of what it says? Christ's first priority is to ensure the spiritual quality of those who make the witness, and then the quality of the witness is ensured. We cannot let the cart get ahead of the horse. The one naturally follows the other. First things first.
John W. Ritenbaugh
Revelation 2-3 and Works
Since all are to be judged according to their works, what if one claiming to be Christian has no works to show when God clearly expects them? James 2:19-20 clinches the argument: "You believe that there is one God. You do well. Even the demons believe - and tremble! But do you want to know, O foolish man, that faith without works is dead?"
This entire issue is actually quite simple. No amount of works can justify us before God. Justification by faith in Christ's atoning blood makes one legally free to access God and to begin a relationship with Him. However, from that point on, works are absolutely required for sanctification unto holiness - to the extent that, not only is one's reward contingent upon them, but also salvation itself. Will God reward one who can show no works at all, or provide salvation to one whose faith is so weak it produces bad works? Such a person would be totally out of place, unfit for living eternally in the Kingdom of God.
Ephesians 2:8-10 makes this reality even stronger. Even though we are saved by grace through faith, the very reason we are created is for good works that God Himself prepared beforehand for us to walk in. The gospel of the Kingdom of God provides the reasons for which works are required - the major one being to prepare us for living in God's Kingdom.
God intended Israel's forty-year journey through the wilderness to prepare them for living in the Promised Land. However, even though Israel had the gospel preached to them and had godly leadership provided by the likes of Moses, Aaron, and Joshua, in their stiff-necked unbelief they refused to submit in obedience to God's commands. They thus failed to receive the necessary preparation for using the Promised Land rightly, becoming an eternal example of why works of preparation are needed (Hebrews 4:1-2).
Can we learn a lesson from their examples? When God brings us out of spiritual Egypt, He is not done with us yet. In fact, a great deal of spiritual creating within us remains to be accomplished before we will be fit to live and occupy a working position in God's Kingdom. We are being created in Christ Jesus, created in His image. Can we honestly say we are already in His image when we are merely legally cleared of sin? Absolutely not! As great as this is, it is not the end of God's creative process. God is not merely "saving" us. His purpose is far greater than that.
John W. Ritenbaugh
Is the Christian Required To Do Works? (Part Six)
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