By H. A. (Buster) Dobbs

Vol. 117 No. 2
February 2002

I pray … they should be one” (Jesus). The fact that the Lord prayed for unity among his disciples has been used to generate a hateful judgmental rejection of those who “having heard the word, hold it fast.”

Not a few among us incorrectly claim that Jesus’ prayer for oneness means doctrinal purity must yield to fellowship with all who profess to accept Jesus as the Son of God … and some go so far as to say that the unity must extend to religions that reject Jesus as the unique Savior of the world – which, of course, makes the cross meaningless.

Well, let us look at the prayer once again. The exact words of Jesus are, “Neither for these only do I pray, but for them also that believe on me through their word; that they may all be one; even as thou, Father, art in me, and I in thee, that they also may be in us: that the world may believe that thou didst send me” (John 17:20-21).

Jesus prayed for those who believe on him through the word of the apostles – which was not their word, but the word given to them by the Spirit of Truth (John 16:13; 1 Cor. 2:13).

Paul made the point that he had not received the gospel from men, but it came to him “through revelation of Jesus Christ” (Gal. 1:11-12).

It is by the power and truth of the word of Christ that belief comes (Rom. 10:17).

Belief and faith in the New Testament translate the Greek word pistis. This word is sometimes translated “faith” and other times it is rendered “belief.” There is therefore no essential difference in faith and belief in New Testament usage.

Those who hear, receive, and obey the word of Christ as reported by the apostles through the agency of the Holy Spirit are believers. All others have a dead faith, or no faith at all. Demons are said to believe and shudder (James 2:19), but demons are not saved. They believe that Jesus is the Son of God (Matt. 8:28-29), but do not obey him, and, therefore, their worthless faith is dead (James 2:26).

When Jesus prayed for those that “believe on me through their word,” he was obviously and undeniably praying for those whose belief was sincere and strong enough to obey him. Only such believers were the subjects of the Savior’s prayer for unity. To make the plea of oneness apply to unbelievers or professing believers who do not- or will not- obey him is egregious.

For example, the Bible teaches that baptism is to be administered to penitent believers (Acts 2:38; Mark 16:16), and involves burial and resurrection (Rom. 6:4-5; Col. 2:12). Its purpose is a new birth (John 3:5), a washing away of sins (Acts 22:16), and is unto (to obtain) the remission of sins (Acts 2:38). Baptism saves because it is the point at which salvation from alien sins occurs (1 Pet. 3:21).

There are several possible reactions to this biblical teaching on baptism. The correct response is to accept what the Bible says and practice what it teaches about baptism. However, a person may (a) disregard what the Bible says about baptism involving immersion and insist on sprinkling as a substitute, or he may (b) deny that the candidate for baptism must believe and repent, or (c) that baptism is the new birth, or (d) some combination of these possible responses.

Others may insist on baptism being a burial and resurrection but stoutly deny that it brings forgiveness and salvation, asserting that salvation comes at the point of faith before and without further works of obedience – all of this without any credible scriptural proof and in defiance and denial of unmistakable Bible teaching.

How is it possible for a person who accepts the Bible teaching that baptism is a burial and a resurrection (Rom. 6:4-6; Col. 2:12) to have unity with one who rejects what the Bible says and teaches that baptism is sprinkling?

How is it possible for one who knows that “except one be born of water and the spirit he cannot enter into the kingdom of God” (John 3:5) to unite with someone who advocates the false idea that the new birth into the kingdom of God does not involve water?

Here is another illustration: the Bible teaches that in making music in praise of God we are to sing (Eph. 5:18-19; Col. 3:16-17; James 5:13). The believer is also told “Whosoever goeth onward and abideth not in the teaching of Christ, hath not God” (2 John 1:9). To emphasize: anyone who goes beyond the New Testament command to sing and uses machinery in an attempt to worship deity has not God. … He is without God. … He is devoid of a right relationship with his Creator.

Now, how can a believer who has God be “one” with another person who does not have God?

Contrary to what some seem to think, those who first raised the appeal on the American continent for a restoration of the New Testament church were primarily and above all else concerned with going strictly by the Bible. The idea that “calling Bible things by Bible names and doing all things in the Bible” way was also a basis for unity came later.

Here was the sequence: those who first raised the clarion call for a return to the new covenant pattern of teaching, work, and worship were members of various denominational churches. Many were Presbyterians, some were Methodists, others were Baptists, or were identified with some other Protestant or Anglican denomination. Their study of the Bible convinced them that the creed books of their assorted religious orders were wrong.

If the Bible is right, inherited depravity, direct operation of the Holy Spirit on the human mind, salvation by faith alone and through grace only, impossibility of apostasy, mechanical instruments in worship of God, and ecclesiastical hierarchies are wrong. Their plea was, “Let us cast aside the creed books that are of purely human origin, and go by the Bible only, which is given by revelation of Jesus Christ.”

There is a magnetic power in the magnificent plea to “speak where the Bible speaks and be silent where the Bible is silent.”

It is right. It is scriptural. It is charming and, when properly presented, almost irresistible, though it is always possible to deny the obvious.

Search the scriptures, because ye think that in them ye have eternal life; and these are they which bear witness of me [Jesus]; and ye will not come to me, that ye may have life (John 5:39-40).

In other words, there can be a rejection of the teaching of Jesus while the person is claiming to search the scriptures in pursuit of righteousness.

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 (Jesus of Nazareth).

Some honor God with their lips but their heart is far from him (Matt. 15:8).

Note, too, that Jesps is in a familial·relationship with those who do the will of God (Mark 3:35). The implication is that if the will of God is not honored with obedience then there is no fellowship with Jesus.

Shall we fellowship those whom Jesus rejects?

When the 19th-century pioneers of the restoration of New Testament Christianity began to “speak as the oracles of God,” and reject human creeds that vainly “teach as their doctrine the precepts of men” (Matt. 15:9), they were driven out of their denominational affiliation.

When Campbell spoke the truth on the two covenants and baptism, he was forced out of the Redstone Baptist Association. They would not accept the teaching of the Bible, and Campbell would not turn away from that teaching. There was an impasse. All of the early advocates of restoration had the same experience.

Now, what makes anyone today think that the denominations will tolerate the whole truth on baptism, or worshiping God only in song, or the Holy Spirit working through the revealed and confirmed word?

The creed books are still preferred above the Bible.

When people do “the will of God from the heart” and steadfastly refuse bowing to manuals and disciplines of mortal origin, there will be a dichotomy – an irreconcilable difference. To bridge the chasm the Bible must be compromised because most men will not give up their cherished human creeds. They “love vanity, and seek after falsehood.”

It is embarrassingly tragic when some among us present the champions of denominationalism as heroes, and brand those who stand staunchly for the Bible, the Bible only, and nothing but the Bible as culprits.

Some use Jesus’ prayer for unity as an excuse to wrongly accuse the faithful of being the cause of division. The saints are browbeaten in public discourse because they will not forsake eternal verities, and those who place man-made creeds above Christ are adored.

Guilty about what? – Guilty at being ourselves, guilty at not being ourselves. I don’t know: guilty at feeling guilty, guilty because we don’t feel guilty. Above all we want to confess – to anybody about anything (Cecil jenkins, Message From Serius, 1961).

Self-contempt and self-loathing cause some national leaders to travel the world apologizing for the imagined sins of previous generations (but never mentioning their own iniquity).

We may feel noble for confessing when we haven’t done anything wrong. Many religious leaders have fallen into this error.

God grant that we never express regret and ask forgiveness for being right. And may he give us the inner strength to stand foursquare for the saving gospel though the entire world may frown its displeasure.

And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever (1 John 2: 17).

Neither for these only do I pray, but for them also that believe on me through their word (John 17:20).

I have given them thy word; and the world hated them, because they are not of the world, even as I am not of the world (John 17:14).

P.O. Box 690912
Houston, TX 77269-0912

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. 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. 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.