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"For by grace are ye saved through faith; and that not of yourselves: it is the gift
of God: not of works, lest any man should boast. For we are his workmanship, created in
Christ Jesus unto good works, which God hath before ordained that we should walk in them"
(Eph. 2:8-10).
The place that works have in the New Testament plan of salvation has long been a subject of discussion among religious people. But if one will consider the usual viewpoints, which have characterized the discussion, in the light of the inspired record, he will soon see that one of the principal causes of disagreement on the subject is a failure to recognize the fact that the term works is used in two senses by New Testament writers. It should be obvious to any thoughtful person that unity on any Bible question is never possible until and unless all the principal terms used by inspired writers on that subject are given the same place and meaning that they originally had. Bible terms still have exactly the same meaning they had when they were first placed in the divine record. All that we need to be concerned with now is the selection of English terms which convey the original meaning to us today. When this is done with all the terms employed by inspired writers in setting forth the truth regarding any subject, unity on that subject will inevitably follow. As already indicated, the term works is used in two senses in the New Testament. Unless we are willing to recognize that fact and make the distinction which inspired writers made, confusion regarding the relation which works has with salvation is certain to follow. The passage used as a text in this study employs the term works in two totally different senses. Therefore, if what is said in those verses is clearly understood, it shouldn't be very hard for us to comprehend the relation which works sustain to salvation. It is doubtful if there would have been any serious question regarding the place which works have in the plan of salvation, had it not been for the inexcusable action of Martin Luther in inserting the word only following the word faith in Romans 3:28: "Therefore we conclude that a man is justified by faith without the deeds of the law." The idea which he thereby introduced into religious thinking affected the whole complex of the question now before us because it forced a contradiction between Romans 3 and James 2, and left the impression that the scriptures, without Luther's idea, do not teach justification by faith. But let the Bible speak for itself: "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ" (Rom. 5:1). "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God; not of works, lest any man should boast" (Eph. 2:8-9). Our salvation is the gift of God. It was provided or made possible through the grace (original) on God's part, and was received or appropriated through faith on our part.. Grace then — not faith — is the ground or procuring cause of salvation. Not of works. Compare not of yourselves in verse eight. There was nothing that we did — or could do — that made our salvation possible. We only accepted by faith that which was provided or made possible for us through God's grace. Works in this sense, then, clearly means meritorious works or works which, in and of themselves, procure the desired end. But our salvation did not proceed from ourselves, or anything that we did. There is, therefore, no ground for glorying or boasting on our part. "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" (Tit. 3:5-6). "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them" (Eph. 2:10). Thus instead of doing anything to merit or make possible our salvation, we ourselves are his workmanship. We were made by him. The word for workmanship is poiema, and its only other occurrence in the New Testament is in Romans 1:20 where it is translated made. But we were created, or made anew, in Christ Jesus, (Rom. 6:3-4; 2 Cor. 5:17), in order that we might do the works which God — not we — ordained. There is work to do, to be sure, but it is that which God prompts. "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: for it is God which worketh in you both to will and to do of his good pleasure" (Phil. 2:12-13). The works in this sense are works of obedience, and they are in sharp contrast with meritorious works. See James 2:14-26. Any work that originates with man may justly be called his work, and if such a work is followed in religion it will lead, not to, but away from God. "Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. For I bear them record that they have a zeal of God, but not according to knowledge. For they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God" (Rom. 10:1-3). Any work that is commanded of God proceeds from Him and when it is obeyed the result is not meritorious, but obedience. "Then said they unto him, What shall 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" (Jn. 6:28-29). Faith includes all the works which God requires. Baptism is a work of faith, that is, it is included in faith. No one can be scripturally baptized except as he is moved by faith to do exactly what God commanded. Not only did man not originate the idea and practice of baptism as set forth in the scriptures, but he rejects both the idea and practice, for the majority of religious people have positively refused to do that which God has plainly said on the question. Read Luke 7:29-30 as an example of this. Sprinkling and pouring for baptism are clearly substitutes for the act commanded of God. If people can be saved as a result of doing what they — not God — teach about the subject, their salvation would depend to a large extent on them, and it could be said that they worked out their own salvation in the sense of originating the idea of how to please God. But that wouldn't be salvation by faith because faith is accepting what God has said on the subject, and faith is made perfect by works (Jas. 2:22). It is just as impossible for man to work out a plan appropriating God's salvation as it is for him to make possible the plan of salvation himself. |