By John Hobbs, PhD.
December 2000

The doctrine of Irresistible Grace is the fourth cardinal point in the Calvinistic theology. It is the “I” in the T-U-L-I-P acrostic. Irresistible Grace is also referred to as Special Grace or Efficacious Grace.

How the Calvinists Understand Irresistible Grace

Calvinists deny that Irresistible Grace is God forcing someone to come against his own will. Rather, say the Calvinists, Irresistible Grace makes the individual willing to come. Berkhof defined it thus: “By changing the heart it makes man perfectly willing to accept Jesus Christ unto salvation and to yield obedience to the will of God.”

The Canons of Dort state that when God chooses an individual to be saved, He “powerfully illuminates their minds by His Holy Spirit; …. He opens the closed and softens the hardened heart; … He quickens; from being evil, disobedient, and refractory, He renders it good, obedient, and pliable; actuates and strengthens it … this is regeneration … which God works in this marvelous manner are certainly, infallibly, and effectually regenerated, and do actually believe.”

John Calvin wrote about “the secret energy of the Spirit” and “the pure prompting of the Spirit.” Calvin meant that the Holy Spirit would have to be sent to an individual to call him to salvation and once called he could not refuse. Calvin wrote, “As I have already said, it is certain that the mind of man is not changed for the better except by God’s prevenient grace.” Prevenient Grace is defined as “Divine grace that is said to operate on the human will antecedent to its turning to God.” In other words man’s will is totally subservient to the irresistible call from God.

David Steele and Curtis Thomas state:

This special call is not made to all sinners but is issued to the elect only! The Spirit is in no way dependent upon their help or cooperation for success in His work of bringing them to Christ. It is for this reason that Calvinists speak of the Spirit’s call and God’s grace in saving sinners as being ‘efficacious’, ‘invincible’, or ‘irresistible’. For the grace which the Holy Spirit extends to the elect cannot be thwarted or refused, it never fails to bring them to true faith in Christ!

Paul Enns states:

In the logic of Calvinism, God, through His Spirit, draws precisely those whom God unconditionally elected from eternity past and Christ died for. Thus the purpose of God is accomplished. He elected certain ones, Christ died for those very ones, and now through the Holy Spirit, God dispenses His irresistible grace to them to make them willing to come. They do not want to resist.

Billy Graham wrote:

Being born again is altogether a work of the Holy Spirit. There is nothing you can do to obtain this new birth …. In other words, there is nothing you can do about it … The new birth is wholly foreign to our will. – No man can ever be saved unless the Holy Spirit in supernatural, penetrating power comes and works upon your heart. You can’t come to Christ any time you want to, you can only come when the Spirit of God is drawing and pulling and wooing.

James Boyce believes that for man it is “impossible for him to be delivered by his own acts, even if he had the will to perform them.” Boyce believes that God did not choose the “elect” because He foresaw that these individuals would be good and pious people; he believes that it was because of God’s unconditional selective choosing of the elect that the elect or chosen ones are led to believe. Boyce takes the position that salvation is not dependent upon “the choice of the elect” but solely upon God’s choice.

Thomas Nettles denies that an individual can contribute to his own salvation. He believes that man’s faith does not come from man’s willingness to receive the word but “only from God’s sovereign bestowal.” He says, “The Holy Spirit moves in such a way as to create willingness in the form of repentance and faith.” He denies that the New Testament commandments of repentance and belief imply that man has it within his own power to repent and have faith.

W. J. Seaton wrote:

What is meant by irresistible grace? We know that when the gospel call goes out in a church, or in the open air, or through reading God’s Word, not everyone heeds that call. Not everyone becomes convinced of sin and his need of Christ. This explains the fact that there are two calls. There is not only an outward call; there is also an inward call. The outward call may be described as “words of the preacher”, and this call, when it goes forth, may work a score of different ways in a score of different hearts producing a score of different results. One thing it will not do, however; it will not work a work of salvation in a sinner’s soul. For a work of salvation to be wrought the outward call must be accompanied by the inward call of God’s Holy Spirit, for He it is who ‘convinces of sin, and righteousness, and judgment. And when the Holy Spirit calls a man, or a woman, or a young person by His grace, that call is irresistible: it cannot be frustrated; it is the manifestation of God’s irresistible grace.

Loraine Boettner defines Irresistible Grace as:

God’s free and special grace alone, not from any thing at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed by it.

Man’s Responsibility in the Salvation Process

Calvinism assumes that God has predetermined and foreordained certain ones to be saved, and that they cannot come to salvation until the Holy Spirit in a supernatural way works on the hearts of the elect. When the Holy Spirit calls the elect individual, he cannot resist. He has to respond, but he has to wait until the Holy Spirit calls him in some mysterious way. Also, if one is not one of the “elect,” it will be impossible for him to be saved. Therefore, it is all the Holy Spirit’s working. Man is a totally passive respondent in the salvation process, according to Calvinism, which denies that an individual can contribute to his own salvation.

In 1976, Robert Hudnut wrote the book Church Growth Is Not the Point. Hudnut is Calvinistic to the core. He writes,

We have been saved. It is not our doing. – No you don’t even have to repent. Paul didn’t. He was on his way to jail when it happened. He didn’t do anything. – It is then we are driven to the passive action of repentance. You do not repent your way to God.

Notice that Hudnut says repentance is passive. His theology is corrupt. Man is told to repent in Luke 13:3; Acts 2:38; 3:19; 8:22; and Revelation 2:16. In every verse cited, the Greek verb is in the active not the passive voice. Repentance is something man must do (Greek active voice); it is not what is done to him (Greek passive voice). There is not one case in the Bible of a person being passive while being saved. Even Paul was told what he “must do” (Acts 9:6). In Acts 2:38 repentance is tied to the remission of sins. If a man wants to be saved, then there is something he must do. Man does have a choice to make in his own salvation (Acts 2:40; Deut. 30:11-19; Joshua 24:15; Matt. 23:37; John 5:40). He must be involved. Without man’s active role in the conversion process, he is lost.

The responsibility for man having an “honest and good heart” (Luke 8: 15), in order for the seed of the Kingdom to produce, lies with the person, not God. Man is told to “take heed how” he hears (Luke 8:18). The command in Luke 8:18 would be meaningless if man did not have a part in his own salvation. Why should one “take heed how” he hears if his salvation is a product of irresistible grace? Why “take heed” if the Holy Spirit is going to operate on the heart without a man’s cooperation?

The Bible teaches man has a part to play in the salvation process. Notice these verses:

John 7:17, “If any man willeth to do his will”
John 7:37, “If any man thirst, let him come unto me and drink.”
John 12:26, “If any man serve me, let him follow me.”
John 12:47, If any man hear my sayings, and keep them not.”
Revelation 22:17, “He that is athirst, let him say, Come.”
Revelation 22:17, “He that will, let him take the water of life freely.”

The point of all these verses is that an individual must “will” and “thirst” and “want to” come to the Lord. It is the responsibility of the individual to “will” – it is not God’s responsibility!

God creates “will” in any person with “an honest and good heart” through the preached word of the cross (John 12:32-33; 1 Cor. 1:18, 21; 2:2). The word is to be preached to everyone (Matt. 28:18-20; Mark 16:15-16). To hold God responsible for creating the right “will” in a person arbitrarily and unconditionally makes God a “respecter of persons.” This is something he is not (Acts 10:34-35; Rom. 2:11; Eph. 6:9; Col. 3:25; 1 Pet. 1:17).

Is Faith Totally a Gift From God?

John Calvin wrote:

Faith is a singular gift of God, both in that the mind of man is purged so as to be able to taste the truth of God and in that his heart is established therein. – This is why Paul in another place commends faith to the elect (Titus 1:1) that no one may think that he acquires faith by his own effort but that his glory rests with God, freely to illumine whom he previously had chosen. – Faith – the illumination of God – Faith which he (i.e. God) put into our hearts – Our faith which arises not from the acumen of the human intellect but from the illumination of the Spirit alone – Faith flows from regeneration.

Thomas Nettles wrote:

Faith is a gift of God and is bestowed gratuitously by him. – Neither justification nor faith comes from man’s willingness to receive but only from God’s sovereign bestowal. – Belief is still the result of the effectual call and regenerating power of God.

Millard Erickson wrote: “Faith is God’s gift,” which refutes this Calvinistic mistake.

He wrote:

Is this Calvinistic view that faith is totally the gift of God correct? No! Does an individual have to wait for the Holy Spirit to come in some secret way to infuse faith? No! There are several reasons:

For God to give certain people faith arbitrarily makes God a respecter of persons. The Bible is emphatic that “God is no respecter of persons” (Acts 10:34-35; Rom. 2:11, 10:12; Eph. 6:9; Col. 3:25; 1 Pet. 1:17). Salvation depends upon man exercising his freedom of will. If salvation depends totally upon the Holy Spirit and a man is lost, that man can blame God. But, that will not happen because the Lord has done his part; man must do his.

Faith comes through the hearing of the word of God not through some secret mysterious sending by the Holy Spirit (Rom. 10:17; Luke 8:11-12; John 6:44-45; 20:30-31; Acts 4:4; 8:12; 15:7; 18:8; 20:32; Eph. 1:13). None of these verses indicate faith coming through a supernatural calling. Faith comes as we hear and study the evidence and then we ourselves decide to believe.

Faith is our part in the salvation process (1 John 5:4; Rev. 2:10). We have a responsibility to save ourselves (Acts 2:40) and to build our faith Jude 20; Acts 20:32). This is something we must do. Passages like Hebrews 11:6 are meaningless if the Holy Spirit is going to miraculously infuse faith. Jesus said, “Ye must be born anew” John 3:7). The word “must” is in the active voice indicating we have a part to play in our salvation. We are not totally passive in the salvation process. Our active obedient faith is necessary for us to be saved (Heb. 5:9; 2 Thess. 1:8; John 3:36; Rom. 6:17-18; James 2:24-26).

God purifies the heart by faith (Acts 15:9). Calvinists have the heart purified before faith. Alexander Campbell said, “Why do we preach the gospel to convert men, if, before they believe the gospel, and without the gospel, men are renewed and regenerated by the direct and immediate influence of God’s Spirit?” Good question!

Calvinists teach that “spiritual darkness” refers to man’s depraved condition and that God has to perform supernatural secret surgery by the Holy Spirit in order to bring men into “spiritual light.” But, in Acts 26:16-18, Paul was to preach the gospel to the Gentiles to “open their eyes, to turn them from darkness to light, and from the power of Satan to God.” A careful study of the book of Acts reveals that the early Christians depended upon the word of God to change the hearts of sinners and produce faith. Nowhere in the book of Acts do we find someone being converted by a direct operation of the Holy Spirit.

One is never so “spiritually dead” that he cannot hear and understand and believe the word of God in order to have faith (Eph. 5:14; John 5:25; 12:42-43). The rulers of the Jews “believed on” Jesus but would not confess him. Did they believe? Yes! Their problem was a “want to” problem not that they were so spiritually dead they could not understand. Calvinists misunderstand 1 Corinthians 2:14. The “natural man” of 1 Cor. 2:14 is the man who does not care about spiritual things – not the man who cannot understand them. Calvinists say the unsaved man cannot understand spiritual truth. Wrong! The rulers of the Jews, who were unsaved, in John 12:42-43 understood the truth exactly. They just “did not want to” obey the Lord. Wayne Grudem, and Ralph Gore, and Millard Erickson, who are Calvinists, do not even discuss John 12:42-43.

Dr. John Warwick Montgomery, a professor at Trinity Theological Seminary in Newburgh, Indiana – a Calvinistic school – believes that Ephesians 2:8 teaches that faith is a direct gift from God and that man cannot do anything himself to get faith. The apostle Paul said in Ephesians 2:8, “For by grace have ye been saved through faith; and that not of yourselves, it is the gift of God.” After quoting this verse Montgomery said,

Don’t get the idea that you did it. You didn’t do it. Faith is the gift of God. The word ‘that’ in Ephesians 2:8 refers to ‘faith’ because ‘faith’ is the closest antecedent to the word ‘ that.’ Once a person is saved, he cannot properly accredit that to anything but the Holy Spirit.

Faith is, in one sense, a gift of God because God has given us the Word which produces faith. Without the Word, we could not have faith. But, the entire Bible and especially Ephesians 2:8 do not teach that faith is a direct gift of God in which we have no part. The word “that” in Ephesians 2:8 refers to the salvation process. The salvation process is “the gift of God.” We are saved “by grace through faith” which is the salvation process. But, this does not mean we have earned our salvation. We cannot boast of our salvation as if we have worked for it and earned it (Eph. 2:9). Jesus said even after we have done all that we are commanded to do we are to say, “We are unprofitable servants we have done that which is our duty to do” (Luke 17:10). James said, “Faith apart from works is dead” James 2:26).

Verses Misused by Calvinists to Support Irresistible Grace

John 6:37: “All that which the Father giveth me shall come unto me; and him that cometh to me I will in no wise cast out.”

WJ. Seaton said: “Note that it is those whom the Father has given to Christ -the elect- that shall come to Him; and when they come to Him they will not be cast out.”

Response: (1) All those with a submissive spirit will come to Christ. These are the ones whom the Father gives to Jesus and not one of these will he refuse (cf. John 10:26-29 where the verbs “hear” and “follow” are continuous action). One must come with a willing heart John 5:40; 7:17; Matt. 13:9; Rev. 22:17). (2) There is nothing here or in God’s word that teaches that God arbitrarily chooses those who come to Christ. Jesus uses truth and love to persuade men to accept him John 12:32-33, 48; 2 Cor. 5:14-15). Calvinists are reading into the text an arbitrary decree that is not there! (3) The gospel is for all (Mark 16:15-16), but not all men will accept it (2 Thess. 1:7-10). Those who refuse to accept Christ do so because of their own willful rejection (Matt. 13:14-15; 23:37)- not because of some arbitrary decree. Paul Butler says, “Man’s rejection by God is caused by man’s rejection of God.” (4) Jesus said, “He that hath ears to hear, let him hear” (Matt. 11:15). Jesus did not say, “The Holy Spirit will supernaturally open your hearts so you can believe.” In Matthew 11:15 Jesus was teaching that man has a responsibility to have an “honest and good heart.” That is not the work of the Holy Spirit. If a man does not have an “honest and good heart,” he cannot and will not come to Jesus. (5) In context John 6:40 explains John 6:37 and 39. It explains who the Father has given unto Jesus: Those who “beholdeth” and “believeth” on the Son! Both of these verbs are present tense verbs indicating continuous action. Those who continue to behold and believe on the Son are the ones whom the Father has given unto Jesus. It is our own individual free-will responsibility to continue to believe. We are not forced or coerced against our will.

John 6:44: “No man can come to me, except the Father that sent me draw him: and I will raise him up in the last day.”

John Calvin said: “But nothing is accomplished by preaching him if the Spirit, as our inner teacher, does not show our minds the way. Only those men, therefore, who have heard and have been taught by the Father come to him. What kind of learning and hearing is this? Surely, where the Spirit by a wonderful and singular power forms our ears to hear and our minds to understand.”

W.J. Seaton said: “Here our Lord is simply saying that it is impossible for men to come to Him of themselves; the Father must draw them.”

Response: (1) Calvin assumes the drawing is a miraculous operation. We base truth on clear biblical teaching – not assumptions. (2) The next verse explains how God does the drawing and it is not miraculous. It is written that one must be taught (Jer. 31:31-34; Isa. 54:13). One must hear and one must learn! This is not miraculous! God draws men through teaching. “Faith cometh by hearing and hearing by the word of God” (Rom. 10:17). The book of Acts is proof positive that Christianity is a taught religion – not a caught religion in the sense that the Holy Spirit must convert a man separate and apart from the word of God. The means and the method the Father uses to draw men is the preached word (Matt. 28:18-20; Mark 16:15-16; Acts 4:4; 8:4, 12; 11:26; 15:7; 18:8; 20:20; 1 Cor. 1:18-21; 2:1-4; Col. 2:7; 2 Thess. 2:15; 2 Tim. 2:2; etc.). (3) Why did our Lord invite all men to come to him if he knew that it was impossible for some of them to come (Matt. 11:28)? That does not make sense. (4) Guy N. Woods said: “Some are not drawn, because they do not will to do so; it has been well said. that a magnet draws iron, but not all objects are drawn by magnets, because all are not iron! Similarly, one must be of the right disposition and have the proper response to the drawing power of the Father which he exercises through the gospel.” (5) John 12:32-33 also teaches we are drawn to the Lord through Christ’s death on the cross. Some appreciate his death, and sadly, some do not.

Acts 16:14: “And a certain woman named Lydia, a seller of purple, of the city of Thyatira, one that worshipped God, heard us: whose heart the Lord opened to give heed unto the things which were spoken by Paul.”

John Calvin said:

Indeed, it does not so stand in man’s own impulse, and consequently even the pious and those who fear God still have need of the especial prompting of the Spirit. Lydia, the seller of purple, feared God, yet her heart had to be opened to receive Paul’s teaching (Acts 16:14) and to profit by it. This was said not of one woman only but to teach us that the advancement of every man in godliness is the secret work of the Spirit.

Charles Hodge said:

The truth is compared to light, which is absolutely necessary· to vision; but if the eye be closed or blind it must be opened or restored before the light can produce its proper impression.” Hodge tries to use the case of Lydia as proof of the direct operation of the Holy Spirit in conversion.

W. 1. Seaton said:

One outstanding illustration of this teaching of irresistible grace, or effectual calling, is certainly the incident that we read in Acts 16. The apostle Paul preaches the gospel to a group of women by the riverside at Philippi; and as he does so, ‘a certain woman named Lydia heard us: whose heart the Lord opened, that she attended unto the things that were spoken of Paul.’ Paul, the preacher, spoke to Lydia’s ear – the outward call; but the Lord spoke to Lydia’s heart – the inward call of irresistible grace.

Response: (1) Calvin’s admission that Lydia “feared” God before God “opened” her heart destroys his teaching of Total Depravity. (2) It is a complete assumption that God opened her heart by a direct secret operation of the Holy Spirit. The text does not tell us what Calvin believes. Calvin gives us a classic case of eisegesis – i.e. reading into the text what is not there. (3) The word “heart” is used figuratively. Consider: John 12:40; Matthew 9:4; 13:15; Mark 2:6; and Romans 10:10. The word “opened” is evidently used figuratively – i.e. to expand or broaden the mind. Luke 24:45 states, “Then opened he their mind.” Jesus “opened” the mind of the apostles by explaining the Scriptures to them not by a direct operation of the Holy Spirit. The word “opened” was simply a way of saying that the person came to an understanding of, and a belief in, the message under consideration. It is analogous to Paul’s statement in Ephesians 1:18, “having the eyes of your heart enlightened.” ( 4) Acts 16:14 indicates that the Lord opened her heart through the things which were spoken by Paul. The Spirit’s work in conversion is not something done directly upon the heart apart from the preached Word. (5) J.W. McGarvey said, “The assumption, therefore, that her heart was opened by an abstract influence of the Spirit, is entirely gratuitous and illogical, while the real cause is patent upon the face of the narrative in the preaching done by Paul.” ( 6) Dr. Richard Oster said, “It is significant that this opening of the heart came only after she had heard what was said by Paul. Perhaps the method of opening her heart was the preached word (cf. Luke 24:45).” (7) The word “heard” is an imperfect tense verb which means continuous action in the past. Lydia kept on hearing Paul. The hearing occurred before the opening of the heart. Wayne Jackson states, “The implication here is the exact opposite of that demanded by Calvinism. That doctrine alleges that one cannot give honest attention to the Word of God until the Lord first opens the heart, but this passage actually demonstrates otherwise. She kept on listening and thereby her heart (understanding) was opened by God!” (8) The words “give heed” implies that Lydia had a choice in her obedience. Study: Acts 8:6-12; 20:28; Luke 8:18 and Hebrews 2:1-2. (9) There are many passages which demonstrate that God, as a general rule, works through means and not directly (2 Kings 5:1-14; Matt. 6:11; 2 Cor. 9:10).

Romans 10:16-17: “But they did not all hearken to the glad tidings. For Isaiah with, Lord, who hath believed our report? So belief cometh of hearing, and hearing by the word of God.” John Calvin said, “To whom hath the arm of the Lord been revealed. – By this, he means that only when God shines in us by the light of His Spirit is there any profit from the word. Thus the inward calling, which alone is effectual and peculiar to the elect is distinguished from the outward voice of men.”

Calvin believed that the Word of God could only produce faith in a heart of one already illumined by the Spirit of God. In commenting on Romans 10:17, Calvin admits that when Paul makes “hearing the beginning of faith he is describing only the ordinary arrangement and dispensation of the Lord which he commonly uses in calling his people – not, indeed, prescribing for him an unvarying rule so that he may use no other way.”

Response: (1) Calvin assumes his doctrine of total depravity is true. He insists they did not believe because they could not believe. The text does not say what Calvin believed. (2) If one must be regenerated before he can hear, then he is regenerated before he has faith. This contradicts many Bible passages (John 8:24; Acts 11:14; 16:14; Rom. 1:17; 5:1; Gal. 3:11). (3) Personal responsibility is definitely set forth in this verse. If anyone does not believe, it is because he does not “hearken” to the message preached – not because of inherited total depravity. Notice the parallel between “hearken” and “believed” with “glad tidings” – i.e. the gospel and “report.” To have a saving faith is to hearken – i.e. hear and obey. (4) Every case of conversion in the Bible involved a teaching situation. Christianity is a taught religion (John 6:45; Acts 4:4; 8:4; 11:26; 18:8; 20:20; Col. 2:7; 2 Thess. 2:15; 2 Tim. 2:2). There is no example in the Bible where the Holy Spirit supernaturally infused faith into an individual. A saving faith comes when an honest and good heart is taught truth found in the word of God and then that truth is accepted and appreciated and appropriated.

Conclusion

There is not one passage in the entire Bible which directly or indirectly teaches Calvinism’s doctrine of Irresistible Grace. In fact, it contradicts God’s word. Calvinism would make God a “respecter of persons.” But, the Bible says He is not! It is God’s will for all men to be saved; therefore, salvation is conditioned only on man’s will. God is always willing for all men to be saved. Calvinism is false doctrine. Let us follow the truth in God’s word and reject the false doctrine of Calvinism!

4642 Royal Crest Dr.
Abilene, TX 79606

JOHNNY RAMSEY
February 3, 1970

Every faithful child of God knows of the all-sufficiency and power of the Holy Scriptures. We would, without reservation, admit that only the Truth of the Word can make us free (John 8:32; 17:17). Christians often pray that the gospel truth will cover the world as the waters cover the sea. Devotees of the Master are deeply concerned with “a lost and dying world” that is decadent because of running roughshod over “the unsearchable riches of Christ.” Disdain fills our hearts when error seems to be winning in the battle for men’s souls or when Satan gains the slightest advantage over us or anyone we strive to lead “out of darkness and into light” (Acts 26:18). There are various ways that men can show respect for the Bible or disrespect. Sometimes we may be guilty of veiling the will of Heaven through faulty concepts or poor attitudes. Since no one really desires to aid and thus encourage the Devil in his fiendish work we need to take careful inventory lest we be in that sad number that hinders the work of the Lord.

One glaring way that many show disrespect for the Bible’s message is the apparent desire to spare their relatives and friends from plain gospel teachings. Some folk shop around for a soft preacher like they look for bargains at the Supermarket! If only the Truth can free men’s imprisoned souls then the sooner my loved ones hear it the better. Rather than apologize for straight teaching we ought to earnestly thank God for those few preachers still willing to uncompromisingly proclaim it. When we start looking for an Evangelist with a dull point on the sword of the Spirit (Eph. 6:17) we have forgotten the value of soul-stirring rebuke of sin. We need more men to stand in the middle of the battle with swords unshackled and spirits undaunted and determination on fire for the lost souls of humanity. We do not need watered-down pronouncements but fired-up proclaimers! And, yes, we also need honest souls to receive the message and fearless brethren who shout “AMEN!”

We also greatly hinder Truth when we want “our pet sins” or weaknesses tip-toed around or soft-pedaled. One lady, who is supposed to be a Christian, actually stated: “We are all allowed to have one or two weaknesses.” That language of Ashdod is a perfect reflection of catering to our shortcomings instead of correcting them. In every congregation, of any size, one can find members who had rather the preacher “hush up” on social drinking, dancing, immodesty , attendance, denominationalism and perhaps even baptism (lest a neighbor get offended). Oh yes, I forgot to mention giving and spreading the gospel. Just any subject is taboo when we are unwilling to let the Lord have “full speed ahead” in our lives.

We manifest a very poor altitude toward Truth when we allow our sympathy for those in error to overwhelm our love for the exclusiveness of Christ’s church. All of us desire that all men everywhere be saved. But we cannot extend the borders of God’s kingdom to include accountable beings who refuse to be born again (John 3:5; Acts 8:12). God keeps the roll book; the Lord adds men to the church. We dare not even try to exercise the prerogatives that belong to Heaven alone. If we sincerely love the truth we will get busy and teach it plainly to our loved ones. That is far more practical than trying to have them saved while they are still lost. It is also more honest than blaming a preacher for “running people away” when he is only proclaiming the GOSPEL OF CHRIST.

910 Dobbin Road
Corsicana, Texas 75110

Vol. 115, No. 11

The beginner might think this is an unrestricted promise but a search of the scriptures will show seeking and finding are regulated. Jesus qualifies asking and receiving by showing an earthly father would not give his son a stone for bread nor a serpent for a fish. He concludes, “If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him” (Matt. 7:11)? Asking, seeking and knocking will not get you everything you want anytime you want it because God only gives “good and perfect gifts” (James 1:17). Often people ask for things not good for them and do not come close to knowing what is perfect for them.

Those who think this is an unqualified promise need to follow the example of David Lipscomb who said, “We do not have enough on a question until we study everything that God has said on that subject.” He impressed upon his students the great importance of not being satisfied with the investigation of any Bible subject until every related scripture had been examined (I’ll Stand on the Rock: a Biography of H. Leo Boles, Lipscomb and Choate, 1965).

1. We must seek in the proper order. Jesus said, “But seek ye first the kingdom of God, and his righteousness; and all these things (food and clothing — Matt. 6:31-32) shall be added unto you” (v. 33). Any person or group who does this will use God’s blessings to provide the basic necessities for life upon this earth.

2. We must seek in the right manner. God rewards those who “diligently seek him” (Heb. 11:6). Diligence requires making every effort. The man who found the treasure in the field went with joy and sold all he had and bought that field (Matt. 13:44). Many do not find the great treasures of life because they seek half-heartedly (Col. 3:23-24).

3. There is a time to seek. Isaiah warned, “Seek ye the Lord while he may be found, call ye upon him while he is near” (55:6). Jesus taught a person can wait too late to seek. “Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are” (Luke 13:22-30; John 7:33-36; 8:21-24). If these words do not strike terror in your soul now, they will when it is too late.

4. We can seek the wrong things. Certain scribes and Pharisees sought after a sign but most of them rejected the greatest sign of all, the resurrection of Jesus (Matt. 12:38-40). Whoever seeks to save his life shall lose it (Luke 17:33). We may seek honor from men and “not the honor that cometh from God only” (John 5:39-47). Paul told the Corinthians “the Jews require a sign, and the Greeks seek after [worldly] wisdom” (1 Cor. 1:22-23).

5. We may seek the Lord at the wrong place, like the women at the tomb who were asked by the two angels, “Why seek ye the living among the dead” (Luke 24:5). We may seek the truth from false teachers who teach the doctrines of men.

6. Men may seek the Lord for the wrong purposes. People came to Capernaum seeking Jesus but he confronted them, “Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled” (John 6:24-29). James wrote, “Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts” (James 4:3).

7. Sometimes we have to seek and wait. Jesus told the disciples they could not go where he was going at that moment but they would follow him afterward (John 13:33-36). Those who go to heaven must wait for the “revelation of the righteous judgment of God; Who will render to every man according to his deeds: To them who by patient continuance in well-doing seek for glory and honor immortality , eternal life” (Rom. 2:5-1 1).

Ask, seek and knock are not unconditional promises. If we seek according to the will of God we will find; we will seek to excel in edifying (1 Cor. 14:12), to be unselfish (1 Cor. 13:5), things that are above (Col. 3:1) and peace (1 Pet. 3:11). John understood these promises when he wrote, “If we ask any thing according to his will, he heareth us” (1 John 5:14-15).

Vol. 110, No. 11

For many years our brotherhood has disagreed on the mode of the indwelling of the Spirit. We have never divided over the issue because there have not only been good, sound men on both sides, but we have wise men on both sides of the issue.

As with many others, I have never felt that acceptance of the personal indwelling was a step toward the dangerous error of a special leading of the Spirit. And some of the best warriors against the charismatic movement and against a direct operation of the Spirit have been those who believe in the personal indwelling of the Spirit.

For more than 26 years I have puzzled over the mode of the indwelling and have felt that there was insufficient scriptural evidence to settle the issue. God doesn’t answer every question (Deut. 29:29). Still, in teaching on sanctification, from time to time, I felt I was being led by Scripture in a natural way toward what might be called an indwelling of the Spirit through the Word. Finally, I decided to put the Scriptures and such thoughts into a simple monograph.

Following are those Scriptures and thoughts.

Transformation

Paul told the Roman Christians to “be not fashioned according to this world: but be ye transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God” (Rom. 12:2). Truly a transformation is to take place; other passages which seem to indicate the same thing in various figures are presented for your contemplation:

“For who hath known the mind of the Lord, that he should instruct him? But we have the mind of Christ” (1 Cor. 2:16).

“Have this mind in you, which was also in Christ Jesus” (Phil. 2:5).

“I have been crucified with Christ; and it is no longer I that live, but Christ liveth in me” (Gal. 2:20).

“My little children, of whom I am again in travail until Christ be formed in you” (Gal. 4:19).

“To whom God was pleased to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory” (Col. 1:27).

“But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit” (2 Cor. 3:18).

“And we have the word of prophecy made more sure; whereunto ye do well that ye take heed, as unto a lamp shining in a dark place, until the day dawn, and the day-star arise in your hearts” (2 Pet. 1:19).

As we have seen, some of the verses (Gal. 2:20; Col. 1:27) talk of Christ dwelling in us. Others talk of God dwelling in us or his Word dwelling in us.

“Let the word of Christ dwell in you richly” (Col. 3:16).

“And for this cause we also thank God without ceasing, that, when ye received from us the word of the message, even the word of God, ye accepted it not as the word of men, but, as it is in truth, the word of God, which also worketh in you that believe” (1 Thess. 2:13).

“For it is God who worketh in you both to will and to work, for his good pleasure” (Phil. 2:13).

“I know that ye are Abraham’s seed; yet ye seek to kill me, because my word hath not free course in you” (John 8:37).

“In whom ye also are builded together for a habitation of God in the Spirit” (Eph. 2:22).

“Jesus answered and said unto him, If a man love me, he will keep my word: and my Father will love him, and we will come unto him, and make our abode with him” (John 14:23).

Now, I believe all this is talking basically about sanctification. Paul said, “Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God” (2 Cor. 7:1).

I believe all these things happen much this way. A person hears the Word of God and of his free will and by obedience puts away bad traits and takes on good traits and holy characteristics. In doing so he resembles Christ more.

It can be said, figuratively, that Christ dwells in him. Christ is formed in him (Gal. 4:19). God has his abode with him (John 14:23).

The Word has free course in him (John 8:37).

It could be said he is full of the Spirit (Acts 6:3). It comes through obedience to the Word so the Bible attributes sanctification to the Word (John 17:17).

Now notice another passage. Paul said, “But ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwelleth in you. But if any man hath not the Spirit of Christ, he is none of his. Christ is in you, the body is dead because of sin” (Rom. 8:9-10).

Would not the concept of the Spirit dwelling in us fit well with all the passages above? Is it another way, by a figure of speech, of describing the transformation called sanctification which occurs in our lives by obedience to God’s Word? Why would the dwelling of the Spirit be literal and all the other indwellings be figurative? And if the “indwelling of the Spirit” is a figure which describes the reality of sanctification, like all the rest, what figure is it?

Metonymy

There is what is called the “metonymy of the cause” where the “cause” is put for the “effect.” Sometimes a person is put for an activity of that person. For example, in 1 Thessalonians 5:19 Paul says, “Quench not the Spirit,” when he seems to have in mind the gifts of the Spirit, especially in context “prophesyings” (Gal. 5:20). Acts 7:51 says, “Ye do always resist the Holy Spirit.” Bullinger says:

Under “metonymy of the cause” and under “the person acting for the thing done” Bullinger has several whole categories involving the Holy Spirit. One is called the “Spirit for the gifts and operations of the Spirit” (p. 540). All examples he gives are worth considering. Could not the Holy Spirit (the Person) stand in the place of the thing he does (sanctification which comes through obedience to the truth [John 17:17])?

Could not the indwelling Spirit by “metonymy of the subject” stand for the fruit he bears in our life when we obey his Word? Metonymy of the Subject is where the subject is put for something pertaining to it, so it seems so to me. For example, notice 2 Corinthians 3:6: “Who also made us sufficient as ministers of a new covenant; not of the letter, but of the spirit.” Bullinger says spirit stands for “the ministration of the Spirit, verse 8: the New Covenant as contained in the Gospel” (p. 543).

It seems clear there is a “metonymy of the cause” where sometimes the person acting is put for the thing done.

Again, I do not find the doctrine of the personal, literal indwelling of the Spirit distasteful, in and of itself, as long as one does not teach he does something to us separate and apart from the Word. That notion can contradict truth regarding free will and lead to the error of Calvinism. Too, so far I cannot prove the two concepts on the mode of the indwelling are mutually exclusive.

Some Scriptures might speak of one mode of indwelling while other Scriptures speak of another mode of indwelling. Yet, I still have not seen a personal indwelling proved, though I desire to continue to study it with an open mind.

A Personal Opinion

All good sound brethren I have spoken to agree that the mode of the indwelling does not affect salvation and must never divide us. We have good and sound brethren on both sides of this issue. Our dispute must be with those who suppose the Spirit in you works on you or does something to you separate and apart from the power of God’s Word. To save us, God chose the persuasive power of his Word. That leaves our free will intact. The error of a mysterious working on us apart from the Word of God cripples personal choice, weakens human responsibility, and violates the Word of God.

In an age when the denominational world says, “Christ paid it all,” and “God does it all,” and “You can’t save yourself,” those who teach direct leading of the Spirit without the Word are enemies of truth and in our battle with them we cannot take prisoners. Some of our best fighters in the fray, however, are those who differ with my indwelling and who believe in a direct personal indwelling. It is an honor to fight alongside them.

Vol. 106, No. 11

There is considerable misunderstanding about automatic forgiveness of sin. Some seem to have the mistaken idea that Jehovah God, by the sheer exercise of his unqualified grace, will wipe out “secret sins.”

The notion that the Creator ignores innocent-looking wickedness by the operation of his unlimited mercy takes various twists. A few say that all men walk under the protection of boundless grace and therefore no one will be lost–not even Adolph Hitler and Charles Manson.

Others claim that it is impossible for any man to know and do all that God requires of him. Hairsplitting arguments attempt to show that if a person does not fully understand niceties of divine injunctions, his ignorance or transgression or omission will be spontaneously dismissed.

Advocates of the idea of grace dispensing with some law are unwilling or unable to name specific sins that God “winks at” in our age. Still, they cannot bring themselves to believe that God will enforce his laws absolutely. They fear lest some tender soul might be tortured with nameless guilt and beset with nightmares and look for some basis to say to the transgressor that God will impulsively forgive, and grant the sinner peace and rest.

The one verse to which all advocates of automatic forgiveness appeal is this:

“If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus his Son cleanseth us from all sin” (1 John 1:7).

Though we had a lengthy discussion on this around the first of this year, I will again consider the question because a few dear brothers are still having trouble grasping John’s teaching–they don’t seem to catch his drift, as the dudes say. Certain nervous-nelly types wring their hands and clutch their chests and bemoan the poor soul that violates some obscure and petty rule in the divine lawbook.

Shall such a one go down to eternal perdition simply because he/she was caught on some technicality? Thinking about someone floundering forever in flames of fire because of being entrapped on the hook of some minor point of doctrine is more than they can bear. Surely, they think, we can stretch the strait gate just a little–just enough to take care of insignificant violations.

There are several things amiss in this wrong-headed thinking. In the first place, it casts doubt on God’s love and goodness and suggests that the Lord makes loopholes in his law and plays games with us (it does seem God is wise enough to speak to us in our language so we can understand him). The laws of God are not all that complicated. Any person who wants to do the will of God can understand his will (John 7:17).

In the second place, it denies God’s holiness and purity and suggests that, after all, God ought to tolerate some sins – teeny-weeny ones –(mortal sins deserve hell, but venial sins should be purged in some temporary confinement, or entirely overlooked, according to this view).

In the third place, it does not take into account the justice of God. God is love, but he is also just. His mercy tempers judgment, but according to rule and not by whim. “Behold then the goodness and severity of God: toward them that fell, severity; but toward thee, God’s goodness, if thou continue in his goodness: otherwise thou also shalt be cut off’ (Rom. 11:22).

In the fourth place, it assumes superior knowledge about what is minor and unimportant and about what is major and necessary. If you keep the whole law but offend in one point–even if you think it is a tacky point–you have violated the whole law (James 2:10). The essence of sin–even so-called small sins–is rebellion. If we rebel in one point, we will rebel in another because we have an indisposition to respect the law. There may be large and small consequences of law-breaking, but all infractions are equally serious. Otherwise God is a respecter of persons. We must understand what it means to walk in the light. The condition upon which the blood of the lamb is cleansing us from all sin is walking in the light, according to 1 John 1:7. Please don’t forget the condition–the passage begins with an “if’–”if’ we walk in the light, then–and only then–does the blood of Jesus keep us clean from all sin. If we do not walk in the light, then the cleansing does not follow.

Walking in darkness is the opposite of walking in light. Either we walk in darkness or we walk in light, and we cannot do both simultaneously.

Note: “If we say that we have fellowship with him and walk in the darkness, we lie, and do not the truth” (1 John 1:6).

Note: “He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him” (1 John 2:3).

He who walks in darkness and says he knows God lies (1 John 1:6).

He who keeps not God’s commandments and says he knows God lies (1 John 2:4).

Therefore walking in darkness is the same as not keeping God’s commandments.

If the negative is true, the positive is also true. Walking in darkness is not to keep his commandments. Walking in light is keeping his commandments. Therefore, John is saying if we keep the commandments of God the blood of Jesus keeps us clean from all sin.

Question: How can a person sin who is walking in the light–keeping God’s commandments? Answer: One who attempts to hear and do the words of Jesus can fail–he may omit to do something the Lord requires of him or do something the Lord forbids. If he should sin, he repents and confesses; that constitutes walking in the light–keeping God’s commands–and the blood of the lamb is cleansing him from all sin. If a blood-bought child of God sins but excuses his wrong and will not confess and repent, he is not walking in the light and the blood will not cleanse his transgressions. The key is walking in the light. Walking in the light is a continuous action. Cleansing therefore is a continuous action because walking in the light involves keeping the commands of God, which involves confessing sin and repenting of sin. All of this–walking in the light, confessing, repenting, and cleansing–is continuous action.

“If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). This passage, by the way, is in the immediate context of 1 John 1:7.

Yet some would have us believe in spite of this that somehow, someway, sometime, God will forgive his child of a slight infraction of sacred precepts, that walking in the light magically forgives casual sins–whatever that is!

That won’t wash! The verse under study says, “If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus his Son cleanseth us from all sin.” We are continuously cleansed not from some sin, nor from haphazard sin, nor from unknown sin, but from all sin–all sin!

If walking in the light is something other than keeping all the commands of God, if it is approximate obedience and just getting close, then all sin–all sin!–adultery, murder, stealing, lying, idolatry–all sin–is automatically forgiven. The verse says “all sin,” just as verse 9 says “all unrighteousness.”

If the liberalizing view that grace dispenses with complete obedience to every requirement of heaven is true, then “all sin” is washed away in the blood of the cross unconditionally and all will be saved–Adolph Hitler and Charles Manson included. Simply put– Calvary was a mistake.

Some say “the light” is God, because verse 5 says, “God is light.” So, the passage would read, under this understanding, “if we walk in God, as Jesus walked in God. . ..” The question comes: How did Jesus walk in God–in the light?

Question: Did Jesus obey his heavenly Father incompletely and only when it was handy, or did he obey Jehovah always and in all things? The passage requires us to walk in the light as Jesus is in the light, if his blood is to keep on cleansing us from all sin. Jesus claimed sinless perfection and challenged his contemporaries to convict him of wrong (John 8:46-47). None did! He always pleased Jehovah (John 8:29). Keeping divine law gladdens the heart of God (1 John 3:22). Therefore Jesus always kept the commands of Jehovah, and that pleased his holy, heavenly Father. “Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God” (Heb. 10:7). The unbending rule of the life of Jesus is “not my will, but thine be done.”

Jesus walked in the light, and so must we if his precious blood is to keep us clean from all sin. He never failed. We may fail, but provision is made for forgiveness, if we walk in the light as he is in the light.

It is tragic for a professing teacher of righteousness to encourage people to think that any rule of God can be disregarded with impunity. Instead of trying to comfort the guilty by offering false hope, let us console them by rebuking sin and calling for repentance. “If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness.”

“For we have not a high priest that cannot be touched with the feeling of our infirmities; but one that hath been in all points tempted like as we are, yet without sin. Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need” (Heb. 4:15-16).

Now, that gives some real help and lasting relief! “If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus his Son cleanseth us from all sin.”

Vol. 107, No. 02

• I. Introduction
  • A. The writers of the Old Testament looked for a time when the Holy Spirit would do a greater work than was done in their day.
  • B. They stressed the importance of words that would be spoken and written because of the work of the Holy Spirit. Consider the importance of the words of revelation.
    • 1. “The Spirit of the Lord Jehovah is upon me; because Jehovah hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the year of Jehovah’s favor, and the day of vengeance of our God; to comfort all that mourn; to appoint unto them that mourn in Zion, to give unto them a garland for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they may be called trees of righteousness, the planting of Jehovah, that he may be glorified” (Isa. 61:1-3).
    • 2. The context of this passage shows these words were spoken to Judah before the Babylonian captivity and refer to the restoration and rebuilding of Jerusalem and the temple but have a second and ultimate fulfillment in Jesus (See Luke 4:16-21). The message was from “the Spirit of the Lord Jehovah.”
  • C. The power and importance of the revealed word is emphasized. The word heard, revealed, preached, believed and obeyed is dominant.
    • 1. Matthew 4:12-17 and Isaiah 9:1-2— Jesus began to preach.
    • 2. Matthew 11:2-6; Isaiah 35:5-10—gospel is preached.
    • 3. Matthew 12:15-21 and Isaiah 42:1 -4—Jehovah’s servant shall declare judgment.
    • 4. Matthew 13:14-17 and Isaiah 6:9-10— see, hear, believe.
    • 5. Matthew 13:35 and Psalms 78:1-3— teach and reveal.
    • 6. Luke 4:16-2 1 and Isaiah 61:1-3—preach good tidings.
    • 7. John 12:37-41 and Isaiah 53:1; Isaiah 6:9-10—a message is to be believed.
  • D. The Bible deals with the message more than the messenger. The real messenger was the Holy Spirit, and, being God, he is deep, inscrutable, and incomprehensible, but we can grasp the words the Holy Spirit revealed.
• II. The Holy Spirit and the Word in the New Testament
  • A. John the Baptist was a forerunner.
    • 1. He was filled with the Holy Spirit from birth (Luke 1:15).
    • 2. He was to prepare the way for Messiah (Isaiah 40:3).
    • 3. He would turn the hearts of the people to God (Malachi 4:5-6).
    • 4. He did his work by exhortation and preaching (Luke 3:18)
  • B. The work of Jesus was planned by God.
    • 1. “He that hath received his witness hath set his seal to this, that God is true. For he whom God hath sent speaketh the words of God: for he giveth not the Spirit by measure. The Father loveth the Son, and hath given all things into his hand. He that believeth on the Son hath eternal life; but he that obeyeth not the Son shall not see life, but the wrath of God abideth on him” (John 3:34-36).
      • a) Note: Jesus is the one God sent. Jesus spoke the words of God: for (the reason is) he (God) giveth not the Spirit by measure. Obviously, the one who spoke the words of God, is the one who received the Spirit without measure—Jesus received the spirit without measure.
      • b) Others must have received the Spirit by measure; otherwise it does not make sense to say Jesus had an immeasurable measure of the Spirit.
    • 2. Emphasis was put on the teaching (the words) of Jesus: “Never man so spake” (John 7:46).
      • a) “The multitudes were astonished at his teaching” (Matt. 7:28).
      • b) “Hear ye him” (Matt. 17:5).
      • c) “Why call ye me, Lord, Lord, and do not the things which I say?” (Luke 6:46).
      • d) “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven. Many will say to me in that y, Lord, Lord, did we not prophesy by thy name, and by thy name cast out demons, and by thy name do many mighty works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Every one therefore that heareth these words of mine, and doeth them, shall be likened unto a wise man, who built his house upon the rock” (Matt. 7:21-24).
      • e) “It is the spirit that giveth life; the flesh profiteth nothing: the words that I have spoken unto you are spirit, and they are life” (John 6:63).
      • f) “No man can come to me, except the Father that sent me draw him: and I will raise him up in the last
        day. It is written in the prophets, And they shall all be taught of God. Every one that hath heard from the Father, and hath learned, cometh unto me. Not that any man hath seen the Father, save he that is from God, he hath seen the Father” (John 6:44-46).
      • g) “Jesus said unto them, If God were your Father, ye would love me: for I came forth and am come from God; for neither have I come of myself, but he sent me. Why do ye not understand my speech? Even because ye cannot hear my word. Ye are of your father the devil, and the lusts of your father it is your will to do. He was a murderer from the beginning, and standeth not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father thereof. But because I say the truth, ye believe me not. Which of you convicteth me of sin? If I say truth, why do ye not believe me? He that is of God heareth the words of God: for this cause ye hear them not, because ye are not of God” (John 8:42-47)
      • h) “If ye had known me, ye would have known my Father also: from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and dost thou not know me, Philip? he that hath seen me hath seen the Father; how sayest thou, Show us the Father? Believest thou not that I am in the Father, and the Father in me? The words that I say unto you I speak not from myself: but the Father abiding in me doeth his works” (John 14:7-10; Amos 1:1). Daniel said, ‘ ‘heard I the voice of his words” (Dan. 10:9). Balaam said, ‘ ‘The word that God putteth in my mouth, that shall I speak” (Num. 22:38).

Comments on the Outline

God instructs the people of earth through the medium of words. The Holy Spirit used words in instructing chosen leaders who repeated the words to the public. The words would sometimes come to the receiver through the eye, at other times through the ear, and occasionally the words were put in the mouth, but the message always came in the signs and symbols of ideas and was communicated to the people in words.

“The words of Amos, who was among the herdsmen of Tekoa, which he saw concerning Israel….” (Amos 1:1). Daniel said, “heard I the voice of his words” (Dan.lO:9). Balaam said, “The word that God putteth in my mouth, that shall I speak” (Num. 22:3 8).

The Bible stresses the importance of inspired writings. The New Testament says the Holy Spirit influences human minds through a medium, except in some miracles—miracles confined to the first century.

God made the world by the creative power of his spoken word. God said, “Let there be light, and there was light.” God said, “Let there be a firmament in the midst of the waters.” God said, “Let the waters under the heavens be gathered together unto one place.” God said, “Let the earth put forth grass, herbs yielding seed, and fruit trees bearing fruit after their kind, wherein is the seed thereof, upon the earth: and it was so.” God spoke, and it was done. “By faith we understand that the worlds have been framed by the word of God” (Heb. 11:3).

“… It is God, that said, Light shall shine out of darkness, who shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor. 4:6). Paul’s argument is that the same God who called light out of darkness in the beginning, de- monstrated how weighty and mighty his word is, by giving the revelation of his gospel of salvation. We dare not ignore nor belittle it.

The force of God’s word is well documented in the Bible. The gospel is God’s power to save (Rom. 1:16). Still, some misguided souls call it “the mere word” and “the dead letter.” Those who faithfully follow the teaching of the Bible are called strict constructionists and legalists. These terms are used in derision and are not unlike the Jews’ calling Jesus a Samaritan to disgrace him. Jesus set the proper response pattern for us when he discounted their slap by saying they dishonored him and pointed out that he was doing his Father’s will, but they were not so disposed. The apostle argues we do not handle the word of God deceitfully. ..The gods of this world blind the minds of the unbelieving to prevent them from seeing the light of the gospel of the glory of Christ…We have this treasure in earthen vessels, that the exceeding greatness of the power may be of God” (2 Cor. 4:1-7). He calls the scriptures “the word of God…the gospel of the glory of Christ…a treasure…an exceeding great power.”

We do not war according to the flesh, but “casting down imaginations, and every high thing that is exalted against the knowledge of God, and bringing every thought into captivity to the obedience of Christ; and being in readiness to avenge all disobedience, when your obedience shall be made full” (2 Cor. 10:5-6).

Our obedience is to be full, complete, perfect. It is the Comforter—the Holy Spirit—who gives to us divine revelation. “Wherefore, even as the Holy Spirit saith, Today if ye shall hear his voice” (Heb. 3:7). “Brethren, it was needful that the scripture should be fulfilled, which the Holy Spirit spake before by the mouth of David concerning Judas” (Acts 1:16). “The Spirit of Jehovah spake by me, And his word was upon my tongue” (2 Sam. 23:2). “But the Spirit saith expressly, that in later times some shall fall away from the faith, giving heed to seducing spirits and doctrines of demons” (1 Tim. 4:1).

The word of truth revealed by the Holy Spirit is sufficient and adequate to make sinners acceptable to God. We are not to follow the ambiguous leadings of doubtful feelings but are to submit to the absolute standard of scripture inspired of God.

“Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Matt. 4:4).

“Thy will be done, as in heaven, so on earth” (Matt. 6:10).

“The law of Jehovah is perfect, restoring the soul: The testimony of Jehovah is sure, making wise the simple” (Psalms 19:7).

“For whatsoever things were written aforetime were written for our learning, that through patience and through comfort of the scriptures we might have hope” (Rom. 15:4).

“And that from a babe thou hast known the sacred writings which are able to make thee wise unto salvation through faith which is in Christ Jesus. Every scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness. That the man of God may be complete, furnished completely unto every good work” (2 Tim. 3:15-17)

“It is the spirit that giveth life; the flesh profiteth nothing: the words that I have spoken unto you are spirit, are life” (John 6:63).

“For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death” (Rom. 8:2).

“But he that looketh into the perfect law, the law of liberty, and so continueth, being not a hearer that forgetteth but a doer that worketh, this man shall be blessed in his doing” (James 1:25).

“For the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart” (Heb. 4:12).

“But be ye doers of the word, and not hearers only, deluding your own selves” (James 1:22).

“Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures” (James 1:18).

“Seeing ye have purified your souls in your obedience to the truth unto unfeigned love of the brethren, love one another from the heart fervently: having been begotten again, not of corruptible seed, but of incorruptible, through the word of God, which liveth and abideth forever, For, all flesh is as grass, and all the glory thereof as the flower of grass. The grass withereth, and the flower falleth: But the word of the Lord abideth for ever. And this is the word of good tidings which was preached unto you” (1 Peter 1:22-25).

“For seeing that in the wisdom of God the world through its wisdom knew not God, it was God’s good pleasure through the foolishness of the preaching to save them that believe” (1 Cor. 1:21).

“Wherefore putting away all filthiness and overflowing of wickedness, receive with meekness the implanted word, which is able to save your souls” (James 1:21).

John the Baptist and Jesus of Nazareth finished their God-given assignments through the power of words. The overriding importance of the message is prominent in the God-given scriptures (writings). As we look at the work of the Holy Spirit in the lives of the apostles of Jesus, certain disciples in the first century, and all the saved, we will understand more fully the Spirit’s work of revealing, confirming, and protecting the plan of salvation as given in the new covenant.

“Now I commend you to God, and to the word of his grace, which is able to build you up, and to give {you} the inheritance among all them that are sanctified” (Acts 20:32).

Out of boundless love, God the Father sent his son Jesus Christ into the world to die for our sins. “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16). “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8). “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (2 Corinthians 5:21).

The sacrifice of Jesus Christ for us was part of God’s grace and mercy by which we are saved. The sacrifice of Christ and grace permits a just God to grant forgiveness of sins; Christ’s sacrifice and mercy permits a just God to withhold punishment for sins. “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Ephesians 2:8). “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost” (Titus 3:5).

Through grace God gives men what they do not deserve (salvation), and through mercy God does not give men what they do deserve (punishment). However, the grace and mercy of God which results in salvation is conditional upon man’s obedience to the Gospel.

With no less love for our souls, Jesus Christ willingly died for us. “For I came down from heaven, not to do mine own will, but the will of him that sent me” (John 6:38). Through his shed blood Christ saves us. “And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood” (Revelation 1:5). “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Ephesians 1:7).

Also, as mediator between God the Father and ourselves Jesus saves us. “Who will have all men to be saved, and to come unto the knowledge of the truth. For there is one God, and one mediator between God and men, the man Christ Jesus” (1 Timothy 2:4-5). However, Christ as mediator and his blood save men conditionally.

The Holy Spirit’s role in conversion relates primarily to the provision of inspired revelation (the Word of God). Second Peter 1:20-21 summarizes the way in which Scripture was communicated from God to man. “Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (2 Peter 1:20-21).

The Holy Spirit, along with God and Jesus Christ, participates with men in their conversion. “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit” (1 Corinthians 12:13). That joint participation of the Godhead with us in the forgiveness of sins is non-miraculous and through the Word of God.

All that the Father, the Son and the Holy Spirit have done to arrange for the forgiveness of sins is conditional upon man’s obedience to God’s plan of salvation recorded in the Gospel (the New Testament portion of the Bible). First, one must examine what the Bible teaches about salvation in order for faith to develop. “So then faith cometh by hearing, and hearing by the word of God” (Romans 10:17). Without faith salvation is impossible. “But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him” (Hebrews 11:6); “I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins” (John 8:24).

However, faith only is useless. “But wilt thou know, O vain man, that faith without works is dead?” (James 2:20). “Ye see then how that by works a man is justified, and not by faith only” (James 2:24). Though men cannot earn salvation, God refuses to grant forgiveness of sins to men who refuse to obey him.

Faith is followed by repentance. All men are required to repent or perish. “And the times of this ignorance God winked at; but now commandeth all men every where to repent” (Acts 17:30). “I tell you, Nay: but, except ye repent, ye shall all likewise perish” (Luke 13:3).

Profession before others of one’s faith in Jesus Christ naturally occurs next. “For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation” (Romans 10:10). One New Testament character worded his profession: “. . . I believe that Jesus Christ is the Son of God” (Acts 8:38).

Baptism (immersion) is the point at which sins are forgiven. “The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ” (1 Peter 3:21). “And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord” (Acts 22:16). Baptism, though, does not save without the Godhead’s role in salvation as well as man’s part in his own salvation (i.e., hearing, believing, repenting, professing).

God the Father, Jesus Christ and the Holy Spirit have done their parts toward saving men. However, man also has a role in his own salvation according to Philippians 2:12. “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling” (Philippians 2:12).

Man’s role is summarized in the Bible as obedience. Speaking of Jesus, “Though he were a Son, yet learned he obedience by the things which he suffered; And being made perfect, he became the author of eternal salvation unto all them that obey him” (Hebrews 5:8-9). Obedience is the conditional basis of the Father, Jesus Christ and the Holy Spirit’s roles in our salvation.

Men who do not obey the Gospel will be lost. “And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power” (2 Thessalonians 1:7-9).

Dear Reader, are you saved? Have you obeyed the Gospel yet? The Father Son, and Holy Spirit have done their parts toward your salvation. It only remains for you to fulfill your role in your own salvation.

Vol. 111, No. 03

I. Introduction.

A. Jesus shed blood at Gethsemane, in the halls of Pilate, and at Calvary.

B. Christians remember his blood each Lord’s Day.

C. Peter called it “precious” blood (1 Pet. 1:19).

1. The word precious means “dear, valuable, costly.”

2. The blood of Jesus is invaluable.

II. The Precious Blood of the Lamb.

A. The blood was real.

1. While on earth, Jesus had a human body of flesh, blood, and bones (John 1:14; Phil. 2:5-8; Luke 24:39).

2. Jesus’ blood, like ours, was composed of red cells, white cells, platelets, and plasma. It was real blood.

B. The blood was royal.

1. He was of the house and lineage of David, whose dynasty continues to the end of time (Isa. 9:7; Luke 1:32-33).

2. His kingship was mocked during his crucifixion (Mark 15:16-20).

3. Jesus was raised from the dead to sit on his eternal throne (Dan. 7:13-14; Acts 2:32-36).

4. Jesus is “King of kings and Lord of lords” (1 Tim. 6:15).

C. The blood was innocent.

1. Jesus did nothing wrong (Heb. 4:15; 1 Pet. 2:22).

a. Judas said, “I have sinned in that I have betrayed innocent blood” (Matt. 27:4).

b. The wife of Pilate said, “Have nothing to do with this just man” (Matt. 27:19).

c. Pilate said, “I find no fault in this man” (Luke 23:4).

d. Pilate also said, “I am innocent of the blood of this just person” (Matt. 27:24).

2. The people who knew Jesus best could not convict him of sin (John 8:46).

3. If the enemies of Jesus could not convict him of sin, who can?

D. The blood was substitutionary.

1. Jesus gave himself for us (Titus 2:14).

2. Jesus “bare our sins in his own body” (1 Pet. 2:24).

3. Jesus “washed us from our sins in his own blood” (Rev. 1:5).

4. Jesus’ stripes heal us (Isa. 53:5).

E. The blood is satisfying.

1. God is holy (holiness is a general term for moral excellence).

a. “The Lord our God is holy” (Psa. 99:9).

b. “Holy and reverend is his name” (Psa. 111:9).

c. His pure eyes cannot behold evil (Hab. 1:13).

d. Men fear God because he is holy (Rev. 15:4).

2. The holiness of God demands that sin be punished.

a. God is just and the justifier of him which believeth in Jesus (Rom. 3:26).

b. God cannot tolerate evil.

c. God must judge and condemn sin.

d. God can justify sin only by the merit of a substitutionary sacrifice.

e. God can only be just if he forgives by a blood sacrifice, because “the blood of it is for the life thereof” (Lev. 17:14).

3. Jesus’ blood satisfied the demands of divine justice.

a. Jesus was made a sin-sacrifice for us, though he knew no sin (2 Cor. 5:21).

b. Jesus became an “offering and a sacrifice to God for a sweet smelling savour” (Eph. 5:2).

F. The blood of Jesus was effective.

1. It cleanses from sin (Matt. 26:28; 1 John 1:7).

2. It redeems from sin (Eph. 1:7).

3. It gives life to the dead (Eph. 2:4-5; 1 John 5:11).

4. It purchased the church (Acts. 20:28).

5. It was shed once, never to be shed again (Heb. 10:11-12).

III. Conclusion.

A. The blood of Jesus is precious.

B. His blood is real, royal, innocent, substitutionary, satisfying, and effective.

C. We remember his blood each Lord’s Day.

Vol. 121, No. 08

The Bible teaches that works have nothing to do with salvation, and it teaches that works are necessary to salvation.

Still, the Bible does not contradict itself.

How can this be? How can the Bible say two things that seem to be diametrically opposed and yet not contradict itself? It would appear to be self-evident that works cannot be both necessary and unnecessary to salvation.

Since the Bible is inspired of God (2 Tim. 3:16-17), it must be true and therefore cannot contradict itself. Truth, in order to be truth, must be coherent. If two statements contradict, either one or both of them must be false, but there is no way they can both be true. How, then, do we deal with the fact that the Bible says works are not necessary to justification, and also says that we are justified by works?

Some assume a “take your pick” attitude and go blithely down the path not knowing how to reconcile the two statements — and, possibly, not caring. The honest person however cannot do this and must either reject the Bible or find a logical way to harmonize the two statements.

Various Works

To understand the Bible we must define its terms correctly. It is necessary to understand accurately how Bible writers use the word “works” (sometimes “deeds”), or we will be confused. A survey of how the Bible uses this word will help us to avoid the confusion of misunderstanding. A failure to understand something correctly leads to incomprehension and perhaps unbelief.

Following is a partial list of “work(s)” mentioned in the Old and New Testaments:

• The work God does — Gen. 2:2; Judges 2:7; Ps. 71:17; 1 Cor. 12:6; John 6:28-29; John 10:37; John 14:10
• The work man does in providing food and shelter — Gen. 3:17-19; Exod. 23:12; Exod. 26:1; Eccl. 2:4; Matt. 21:28
• The work man does in obeying specific commands of God — Gen. 6:13-22; John 9:4; 1 Cor. 15:58
• Work of iniquity (evil) — Ps. 6:8; Ps. 14:1; Jer. 1:16; Ezek. 33:26; Matt. 7:23; Luke 13:27; John 3:19; Rom. 1:27; Eph. 4:19; Rom. 13:12 (“works of darkness”); Gal. 5:19-21 (“works of the flesh”)
• Work of righteousness (good) — Ps. 15:2; Acts 10:35; Matt. 5:16; Rom. 3:27; 1 Cor. 3:13-14; 2 Cor. 9:8; Gal. 6:10; Eph. 2:10; Titus 2:14; James 1:4; James 3:13
• Works that are worthy of repentance — Acts 26:20
• The mighty works (signs, miracles) of Jesus — Matt. 11:23-24; John 10:32; Acts 2:22
• Works of the Law of Moses — Rom. 3:20; Rom. 3:28; Gal. 2:16; Gal. 3:2
• Greater works done by Jesus’ disciples — John 5:20; John 14:12
• Good and bad works by which all men shall be judged — Rom. 2:6; 1 Pet. 1:17; Rev. 20:12-13; Rev. 22:12
• Human works apart from works of God — Rom. 9:11; Rom. 11:6
• Converts to Jesus — 1 Cor. 3:14
• Apostolic signs, and wonders, and mighty works — 2 Cor. 12:12
• Work of sinless perfection — Eph. 2:9; Col. 2:21-23
• The power that works in the saved — Eph. 3:20; Eph. 4:12
• The word of God that works in the believer — 1 Thess. 4:11; 2 Thess. 1:11; 1 Tim. 2:10; 1 Tim. 5:12; 2 Tim. 2:21
• Works that justify — James 2:24; James 3:13
• Works of the devil — 1 John 3:8
• The ungodly works of ungodliness — Jude 1:15

This gives a sample of various “works” mentioned in the Bible. It is a mistake to suppose that the word work(s) always refers to condition of acceptance with God. It does not!

Even a casual glance at this list will convince the thoughtful Bible student this is a complicated subject, having many interrelated parts. It is difficult to deal with because of the need to take different relationships or points of view into consideration.

The mighty acts of Jehovah are works. Creation (Ps. 8:3-6; Ps. 19:1; Ps. 33:4; Ps. 92:5; Ps. 102:25; Ps. 104:24), redemptive acts in history like the Exodus (Judges 2:7-10).

Jesus is our perfect example in all things (1 Pet. 2:21). The Savior went about doing good (Acts 10:38-39; John 4:34; John 5:36; John 10:25-38; John 15:24; John 17:4). His words and his works confirmed his authority and mission.

Humans are sinless at birth, seeing that Jehovah is the Father and Giver of the human spirit (Heb. 12:9; Eccl. 12:7). As the child matures it comes to understand that some things are right and other things are wrong, but chooses to do wrong things and ignore right things. This is called sin — sin of omission and sin of commission. This is the something a person knowingly does to himself. Iniquity separates a soul from its God (Isa. 59:2). Those who die in sin cannot go where Jesus is; they “shall not inherit the kingdom of God (John 8:21; Gal. 5:19-21).

In his infinite compassion Jehovah sent Jesus to offer himself sacrifice for sins (John 3:16; John 10:18; Matt. 26:28).

We access the grace of God and the blood of the Lamb of God through belief (John 8:24).

“They said therefore unto him, What must we do, that we may work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent” (John 6:28-29).

Saving belief is a work that includes other works. Faith is shown by works (James 2:18). “Faith without works is dead” (James 2:20). Abraham was justified by works produced by faith (James 2:21-22). Works make faith perfect (James 2:22). Sinners are justified by works and not by faith only (James 2:24). Faith without works is dead (James 2:26).

Jesus said, “He that believeth (a work) and is baptized (a work) shall be saved” (Mark 16:16). “Seest thou how faith wrought with his works, and by works was faith made perfect?” (James 2:22). In baptism the sinner, “is buried with Christ” and is “raised with him through faith in the working of God, who raised him from the dead” (Col. 2:12). In baptism we are buried “with” Christ and we are raised “with” him believing that God will keep his promise to save “he that believeth and is baptized.” Peter tells us that baptism saves (1 Pet. 3:21). In baptism our sins are washed away (Acts 22:16).

The spirit that is born again in the water of baptism (John 3:5) enters the kingdom of God, where faith continues to work, bringing glory to God (Matt. 5:16). The saved “work the work of the Lord” (1 Cor. 16:10), abound “in every good work” (1 Cor. 9:8). Servants of righteousness “end shall be according to their works” (2 Cor. 11:5). The child of God is “created in Christ Jesus unto good works” (Eph. 2:10); the saint is “fruitful unto every good work” (Col. 1:10). The Christian “works out his own salvation with fear and trembling” (Phil. 2:12). Paul prayed that God the Father may “comfort your hearts and establish them in every good work and word” (2 Thess. 2:17). Women professing godliness are to adorn themselves “with good works” (1 Tim. 2:10). If a man desires the office of bishop, he desires “a good work” (1 Tim. 3:1). Widows to be enrolled are to be “well reported of for good works” (1 Tim. 5:10). The new covenant lauds the good works of some that are “evident, and cannot be hid” (1 Tim. 5:25). Those described as “a vessel unto honor” are “prepared unto every good work” (2 Tim. 2:21). “The man of God” is “furnished completely unto every good work” (2 Tim. 3:17). Preachers are to be “an ensample of good works” (Titus 2:7), “zealous of good works” (Titus 2:14). Followers of Jesus are to “be ready unto every good work” (Titus 3:1). Paul desired “that they who have believed God may be careful to maintain good works” (Titus 3:8). “God is not unrighteous to forget your work and the love which ye showed toward his name, in that ye ministered unto the saints, and still do minister” (Heb. 6:10). “Let us consider one another to provoke unto love and good works” (Heb. 10:24). Our Lord Jesus “make you perfect in every good thing to do his will, working in us that which is well-pleasing in his sight, through Jesus Christ; to whom be the glory for ever and ever. Amen” (Heb. 13:21).

The “wise and understanding among you? let him show by his good life his works in meekness of wisdom” (James 3:13). Behave seemly among the pagans, “that, wherein they speak against you as evildoers, they may by your good works, which they behold, glorify God in the day of visitation” (1 Pet. 2:12). “My Little children, let us not love in word, neither with the tongue; but in deed and truth (1 John 3:18). Jesus knows and commends the works of his disciples on earth (Rev. 2:2, Rev. 2:9, Rev. 2:19; Rev. 3:8). Those who die in the Lord are blessed because “their works follow with them” (Rev. 14:13).

On the last great judgment day, God will render unto every man “according to their works, whether they be good or evil” (Eccl. 12:14; Rev. 20:12-13; Rev. 22:12).

It is because of a present and future judgment that we must avoid the works of the flesh … the works of darkness … the works of the devil. Abstaining from all evil works is critical to the believer.

In the light of what the new covenant has to say about the importance of good works — works of faith — works that justify (James 2:24) — it seems strange that anyone would say that works have nothing to do with salvation … unless, of course, he is blinded by denominational dogma.

The Bible does warn us that we cannot live to maturity and be sinless (Rom. 3:27; Eph. 2:8-9; Rom. 4:2-6). “All sin and fall short of the glory of God” (Rom. 3:23). It also tells us the works of the Law of Moses cannot save us (Rom. 9:32; Gal. 2:16; Gal. 3:10). If eternal salvation could come by the Mosaic Law, then the death of Jesus was needless, because the people had that law for 1,500 years before Jesus was born of a woman (Gal. 2:21). We are also told that we cannot save ourselves by austerities (Col. 2:18).

Some honest person may be misled into wrongly supposing that when the Bible tells us we cannot be saved by our own works because it is not possible for us to live without sin — sooner or later all will sin and fall short of God’s glory, that it is saying that even works of faith and righteousness — works of God — do not save. Also some will read Bible passages which say that the works of the Law of Moses cannot save, and mistakenly conclude that works have nothing to do with salvation. This study should clear that up because it gives indisputable proof that there is no justification without works.

It is indisputably true that works are necessary to justification (James 2:24), but it is also true that some works cannot save — the work of living a perfectly sinless life — the work of devising our own scheme of redemption — the works of the Law of Moses — the works of darkness, which are the works of Satan.

So, it is true that works both save us and have nothing to do with our salvation, depending on what kind of works you are talking about.

It is not possible for a reasonable adult to be sinless and therefore, in this sense, one cannot save himself by his own works. We cannot be saved by the works of Satan, nor by the works of the Law of Moses, nor by any human invention. Such works have no power to save and many of them are an offense to God.

Still, it is true that the work of faith (the works produced by faith, see Rom. 1:5; Rom. 16:26), bring the sinner into a right relationship with his Creator, help to maintain that relationship, and will one day be the reason for his promotion to glory (Matt. 25:31-46). To say that works have nothing to do with salvation is to fly in the face of Bible teaching.