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<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
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<h2>In Whose Name Are We Supposed to Baptize?</h2>
<p>In Matthew<a href="http://www.biblegateway.com/passage/?search=matthew%2028:19&amp;version=NIV"> 28:19</a> as it reads today, we read:</p>
<p style="padding-left: 30px; ">Therefore go and make disciples of all nations, baptizing them in the<strong><em> name of the Father and of the Son and of the Holy Spirit,</em></strong></p>
<p>Thus, this uses the Trinitarian formula of Father, Son and Holy Spirit. Is this how it originally read?</p>
<p>Based solely upon the Greek text tradition, all evangelical scholars as well as several Catholic authorities admit this bolded portion was added to the original Matthew. This is despite the fact no Greek text omits it -- but all Greek surviving texts of this verse post-date the Trinitarian controversy that began in 325 AD and ended in 381 AD. (See below "Matthean Text Changed After 325 AD")</p>
<p>There is one version of Matthew, however, that omits this trinitarian formula, providing evidence it is closest to the original Matthew pre-325 A.D.: the Gospel According to the Hebrews (by Matthew) which was spoken about with reverence by Jerome, Origen, etc.</p>
<h2>First Proof of Addition to Matthew 28 from Hebrew Matthew</h2>
<p>The original Hebrew Matthew does not have what we read in present-day Matthew 28:19.</p>
<p>What we read in the <em>Hebrew Gospel of Matthew</em> printed by Professor Howard is:</p>
<p style="padding-left: 30px;">"19 Go</p>
<p style="padding-left: 30px;">20 and teach them to carry out all things which I have commanded you forever."</p>
<p>This parallels the similar passage in Mark 16:15: "And he said unto them, Go ye into all the world, and preach the gospel to every creature."</p>
<p>Thus, if the Hebrew Matthew is the accurate original, there was no command from Jesus to baptize in the name of the Father, Son and Holy Spirit. (For reason to believe many other variants in the Hebrew Matthew are more original, see our discussion of the "<a href="/Hebrew-Matthew/hebrew-matthew-introduction.html">Hebrew Matthew</a>.")</p>
<h2>All Other Scripture Says To Baptize Only In Jesus' Name</h2>
<p>Everywhere else in the NT (except present-day Matthew 28:19), it says that baptism is in the name of the Lord Jesus.</p>
<p>Hence, when we look at our current Scripture other than Matthew 28:19, it exclusively teaches us to baptize in one name: that of the Lord Jesus. And this is a strong proof of the <em><strong>invalidity</strong></em> of the trinitarian formula in the Greek canonical Matthew 28:19.</p>
<p><strong><em>Biblical Evidence</em></strong></p>
<p>First, Acts<a href="http://www.biblegateway.com/passage/?search=acts%2019:5&amp;version=NIV"> 19:3-5</a> teaches: "On hearing this, they were baptized<strong><em> into the name of the Lord Jesus</em></strong>." Likewise in Acts <a href="http://www.biblegateway.com/passage/?search=acts%202:38&amp;version=NIV">2:39</a>, Peter teaches: "Repent and be baptized, every one of you, <em><strong>in the name of Jesus Christ</strong></em> for the forgiveness of your sins. And you will receive the gift of the Holy Spirit." In Acts<a href="http://www.biblegateway.com/passage/?search=acts%208:16&amp;version=NIV"> 8:16</a> "because the Holy Spirit had not yet come upon any of them; they had simply been baptized into the <strong><em>name of the Lord Jesus</em></strong>." In Acts <a href="http://www.biblegateway.com/passage/?search=acts%2010:48&amp;version=NIV">10:48</a>, we read: "So he ordered that they be baptized in the <strong><em>name of Jesus Christ</em></strong>." In Acts <a href="http://www.biblegateway.com/passage/?search=acts%2022:16&amp;version=KJV">22:16</a>, we read: "And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the <em><strong>name of the Lord</strong></em>."</p>
<h2>Early Church Only Baptized In Jesus' Name</h2>
<p>What confirms that the Acts formula is authentic, and the post-Hebrew Greek version of Matthew 28:19 is inauthentic, is that any notion of baptism in a name in the early church was solely in the name of Jesus Christ, and not the Trinity formula.</p>
<p>The Protestant authority <em>T</em><em>he New Schaff-Herzog Encyclopedia of Religious Knowledge</em> (Funk &amp; Wagnalls, 1908) at <a href="http://books.google.com/books?id=l-oVAAAAYAAJ&amp;dq=schaff%20religious%20knowledge&amp;pg=PA435#v=onepage&amp;q=must%20be%20disputed&amp;f=false">435</a> agrees that Matthew 28:19's trinity formula is a false addition:</p>
<p style="padding-left: 30px;">"Jesus, however, <em><strong>cannot have given His disciples this Trinitarian order</strong></em> of baptism after His resurrection; for <em><strong>the New Testament knows only one baptism in the name of Jesus </strong></em>(Acts 2:38; 8:16; 10:43; 19:5; Gal. 3:27; Rom. 6:3; 1 Cor. 1:13-15), which still occurs even in the second and third centuries, while the Trinitarian formula occurs only in Matt. 28:19, and then only again (in the) Didache 7:1 and Justin, Apol. 1:61...Finally, the distinctly liturgical character of the formula...is strange; it was not the way of Jesus to make such formulas...<strong><em> the formal authenticity of Matt. 28:19 must be disputed</em></strong>...."</p>
<p>An equally important Protestant authority agrees.  In <em>The International Standard Bible Encyclopedia</em> (ed. James Orr)(1915) Vol. 4 at <a href="http://books.google.com/books?id=Tn4PAAAAYAAJ&amp;dq=only%20canonizes%20a%20later%20ecclesiastical%20situation&amp;pg=PA2637#v=onepage&amp;q=only%20canonizes%20a%20later%20ecclesiastical%20situation&amp;f=false">2637</a>, under "Baptism," it says:</p>
<p style="padding-left: 30px;">"Matthew 28:19 in particular only <strong><em>canonizes a later ecclesiastical situation</em></strong>, that its universalism is <strong><em>contrary to the facts of early Christian history</em></strong>, and<strong><em> its Trinitarian formula (is) foreign to the mouth of Jesus</em></strong>."</p>
<p>The opinion of all leading Christian scholars agree. Christian Henry Forney in<em>The Christian ordinances: being a historical inquiry into the practice of  trine immersion, the washing of the saints' feet and the love-feast</em> (Board of Publication of the General Eldership of the Church of God, 1883) at <a href="http://books.google.com/books?id=W_ErAAAAYAAJ&amp;dq=baptismal%20formula%20was%20changed%20from%20the%20name%20of%20Jesus%20Christ&amp;pg=PA83#v=onepage&amp;q&amp;f=false">83</a> explains that there was one and only one early practice: baptism into the name of Jesus Christ:</p>
<p style="padding-left: 30px;">Neander, the prince of modern ecclesiastical historians, says that the<span class="gstxt_hlt">formula </span>of baptism which is regarded as the older is the "shorter one which <strong><em>refers only to </em></strong><span class="gstxt_hlt"><strong><em>Christ</em></strong></span><span class="gstxt_hlt">, </span>to which there is allusion in the New Testament." Dr. Hare also says in his <em>Church History</em>: "Baptism as an initiatory rite was performed <strong><em>simply in the </em></strong><span class="gstxt_hlt"><strong><em>name </em></strong></span><strong><em>of </em></strong><span class="gstxt_hlt"><strong><em>Jesus</em></strong></span><span class="gstxt_hlt">." </span>This sentence occurs in his chapter on the "Apostolic Church," in his " <em>History of the Christian Church</em>." Robinson, in his <em>History of Baptism</em>, says: "There is<strong><em> no mention of baptizing in the </em></strong><span class="gstxt_hlt"><strong><em>name </em></strong></span><strong><em>of the Father, and of the Son, and of the Holy Ghost</em></strong>,'' in immediately post-Apostolic times." This testimony, of a negative character, certainly becomes very strong and significant in view of the fact that Peter enjoined baptism "in the <span class="gstxt_hlt">name </span>of <span class="gstxt_hlt">Jesus Christ.</span>"</p>
<p>The <em>Encyclopedia Brittanica </em>(1911) Vol. 26 at<a href="http://books.google.com/books?id=uDQEAAAAYAAJ&amp;dq=baptismal%20formula%20was%20changed%20from%20the%20name%20of%20Jesus%20Christ%20brittanica&amp;pg=PA774#v=onepage&amp;q&amp;f=false"> </a><a href="http://books.google.com/books?id=uDQEAAAAYAAJ&amp;dq=baptismal%20formula%20was%20changed%20from%20the%20name%20of%20Jesus%20Christ%20brittanica&amp;pg=PA774#v=onepage&amp;q&amp;f=false">774</a> explains that analysis of Matthew 29:19 supports that it did not originally have the Trinity formula we see today, matching how other passages in the NT read:</p>
<p style="padding-left: 30px;">There are traces in the New Testament of a <span class="gstxt_hlt">baptismal </span>confession<strong><em> simply of the </em></strong><span class="gstxt_hlt"><strong><em>name </em></strong></span><strong><em>of </em></strong><span class="gstxt_hlt"><strong><em>Christ</em></strong></span><span class="gstxt_hlt"> </span>(1 Cor. i. 13, 15; Rom. vi. 2; cf. even the late verse Acts viii. 37), not of the threefold <span class="gstxt_hlt">name. </span>Moreover, textual criticism points to an<strong><em> </em></strong><span class="gstxt_hlt"><strong><em>early </em></strong></span><strong><em>type of reading in Matt, xxviii. 19 without the threefold </em></strong><span class="gstxt_hlt"><strong><em>formula</em></strong></span><span class="gstxt_hlt">.</span></p>
<p>The <em>Methodist Review </em>(January 1906) Vol. 88 at <a href="http://books.google.com/books?id=VMdWAAAAIAAJ&amp;dq=early%20church%20always%20baptized%20in%20the%20name%20of%20the%20Lord%20Jesus&amp;pg=PA148#v=onepage&amp;q=early%20church%20always%20baptized%20in%20the%20name%20of%20the%20Lord%20Jesus&amp;f=false">148</a> details the history that calls into question whether Matthew 28:19 originally read to mention Father, Son &amp; Holy Spirit for the baptismal name to use:</p>
<p style="padding-left: 30px;">Mark and Luke have <strong><em>no baptismal command whatever</em></strong>, and the spurious ending of Mark contains no reference to baptism, but only to preaching the gospel to every creature. And there is <strong><em>reason to believe that originally</em></strong><span class="gtxt_body"><strong><em> the commandment in Matthew referred only to baptism in the </em></strong><span class="gstxt_hlt"><strong><em>name </em></strong></span><strong><em>of Christ</em></strong></span><span class="gtxt_body">. This reading, which can be traced down as far as the fourth century, would correspond with the</span><span class="gtxt_body"><strong><em> fact that in the apostolic age and beyond baptism was administered in the </em></strong><span class="gstxt_hlt"><strong><em>name </em></strong></span><strong><em>of Christ</em></strong></span><span class="gtxt_body">. The Acts of the Apostles leaves </span><span class="gtxt_body"><strong><em>no doubt</em></strong></span><span class="gtxt_body"> on this point. Peter exhorted his hearers to repent and be <span class="gstxt_hlt">baptized </span>in the <span class="gstxt_hlt">name </span>of <span class="gstxt_hlt">Jesus </span>Christ that they might receive the Holy Ghost (Acts 2. 38). ...[B]aptism in the <span class="gstxt_hlt">name </span>of Christ is ...[in] Acts 8. 16, where Peter and John are represented as praying for the converts of Samaria who had been <span class="gstxt_hlt">baptized </span>in the <span class="gstxt_hlt">name </span>of the <span class="gstxt_hlt">Lord Jesus </span>that they might receive the Holy Ghost;...Again in 10. 48 Peter exhorted the heathen to be <span class="gstxt_hlt">baptized </span>in the <span class="gstxt_hlt">name </span>of Christ. In Ephesus (Acts 19. 5) Paul <span class="gstxt_hlt">baptized </span>the disciples of John in the <span class="gstxt_hlt">name </span>of the <span class="gstxt_hlt">Lord Jesus, </span>while his language in 1 Cor. 1. 13 implies, and in Rom. 6. 3 declares, that the Christians were <span class="gstxt_hlt">baptized </span>only in the <span class="gstxt_hlt">name </span>of <span class="gstxt_hlt">Jesus. </span>The <span class="gstxt_hlt">early </span>Christian book, <em>The Shepherd of Hermes</em>, speaks repeatedly of<em><strong> baptism in the </strong></em><span class="gstxt_hlt"><em><strong>name </strong></em></span><em><strong>of the Son of God</strong></em>. and a hundred years after the trinitarian formula was established in the <span class="gstxt_hlt">church </span>there was lively discussion as to whether baptism in the <span class="gstxt_hlt">name </span>of <span class="gstxt_hlt">Jesus,</span>which was still practiced by some, should be recognized as valid. When and under what circumstances the longer formula came into use we do not know; even as we do not know how Matthew's "Father, Son, and Holy Ghost" took the place of the formula "God, <span class="gstxt_hlt">Jesus </span>Christ, and Holy Spirit." It is entirely probable that a formula with three numbers arose in connection with the custom of trine immersion,....</span></p>
<p>In agreement is the additional following resource: Maurice Arthur Canney, <em>Encyclopedia of Religion</em> (Routledge, 1921) at <a href="http://books.google.com/books?id=FRoMAAAAIAAJ&amp;dq=early%20church%20always%20baptized%20in%20the%20name%20of%20the%20Lord%20Jesus&amp;pg=PA53#v=onepage&amp;q=early%20church%20always%20baptized%20in%20the%20name%20of%20the%20Lord%20Jesus&amp;f=false">53</a> which says:</p>
<p style="padding-left: 30px;">Persons were baptized at first in the "name of Jesus Christ" (Acts 2:38, 48) or in the "name of the Lord Jesus." (Acts 8:16;19:5.) <strong><em>Afterwards, with the development of the doctrine of the Trinity</em></strong>, they were baptized in the name of the Father, Son and Holy Ghost. Cf. Justin Martyr, <em>Apol.</em> I,61.</p>
<h2>The Matthean Text Changed After 325 AD</h2>
<p>This change in Matthew likely first took place after the Council of Nicea in 325 A.D. We can infer this from the changes in Eusebius's quotation of this passage after the Council. Ross Drysdale explains why:</p>
<p style="padding-left: 30px;">Eusebius lived between 264-340 A.D....He had the advantage of being much closer to the original of Matthew 28:19. Yet he <strong><em>never quoted it in the Triune formula</em></strong>, but in all his citations (which <strong>number eighteen </strong>or more) he renders it: "Go and make ye disciples of all the nations IN MY NAME, teaching them to observe all things, whatsoever I commanded you....Perhaps the most compelling evidence is that<em><strong> after his visit to Constantinople and his attendance at the Council of Nicea</strong></em>, he changed his references to Matthew 28:19 and began quoting it in the Triune formula. Thus <strong><em>h</em><em>e switched to the Trinitarian rendering immediately after Nicea</em></strong>, with its imperial threats of banishment to all who reject the newly officialized Trinity doctrine. He never knew or quoted any other form but the MY NAME rendition until his visit to Nicea. Discretion appears to be the better part of valor in his case. (Quoted in Oneil McQuick, <em>The Voice</em> (2005) at <a href="http://books.google.com/books?id=J4fZeuyXWXEC&amp;lpg=PA459&amp;dq=HASTINGS%20ENCYCLOPEDIA%20OF%20RELIGION%20trinitarian%20formula&amp;pg=PA459#v=onepage&amp;q=HASTINGS%20ENCYCLOPEDIA%20OF%20RELIGION%20trinitarian%20formula&amp;f=false">459</a>.)</p>
<p>Scholar Edmund Schlink in<em><a href="http://books.google.com/books?id=sXDQPAAACAAJ">The Doctrine of Baptism</a></em> (Concordia, 1972) at 28, concluded the variance between Matthew 28:19 and the repeated reference in Acts to simply baptizing in Jesus's name points to a deliberate alteration: "[It] must be assumed that the text has been transmitted in a <em><strong>form expanded by the church</strong></em>." (Quoted in Oneil McQuick, <em>The Voice</em> (2005) at <a href="http://books.google.com/books?id=J4fZeuyXWXEC&amp;lpg=PA459&amp;dq=HASTINGS%20ENCYCLOPEDIA%20OF%20RELIGION%20trinitarian%20formula&amp;pg=PA459#v=onepage&amp;q=HASTINGS%20ENCYCLOPEDIA%20OF%20RELIGION%20trinitarian%20formula&amp;f=false">459</a>.)</p>
<p>The article "Baptism, Early Church," in <em>Hastings Encyclopedia of Religion and Ethics</em> (1963) at 1016 concluded: "The cumulative evidence of these three lines of criticism (textual, literary and historical) is distinctly <strong><em>against the view </em></strong>that Matthew 28:19 <strong><em>represent the exact words of Christ</em></strong>." (Quoted in Oneil McQuick, <em>The Voice</em> (2005) at <a href="http://books.google.com/books?id=J4fZeuyXWXEC&amp;lpg=PA459&amp;dq=HASTINGS%20ENCYCLOPEDIA%20OF%20RELIGION%20trinitarian%20formula&amp;pg=PA459#v=onepage&amp;q=HASTINGS%20ENCYCLOPEDIA%20OF%20RELIGION%20trinitarian%20formula&amp;f=false">459</a>.)</p>
<p>Catholics even appear to admit their mischevious change in Matthew 28:19. The <em>Jerusalem Bible</em> (N.Y.: 1966), a scholarly Catholic work, states at 64 note<a href="http://books.google.com/books?id=O8yr3eoDyVIC&amp;lpg=PA14&amp;dq=so%20far%20as%20the%20fullness%20of%20its%20expression%20is%20concerned%2C%20is%20a%20reflection%20of%20the%20liturgical%20usage%20established%20later&amp;pg=PA14#v=onepage&amp;q=so%20far%20as%20the%20fullness%20of%20its%20expression%20is%20concerned,%20is%20a%20reflection%20of%20the%20liturgical%20usage%20established%20later&amp;f=false"> g</a>:</p>
<p style="padding-left: 30px;">"It may be that this formula, [<em>i.e.</em>, the Triune Matthew 28:19) so far as the fullness of its expression is concerned, is <strong><em>a reflection of the liturgical usage established later<span style="font-weight: normal;"> </span></em></strong>in the primitive community. It will be remembered that Acts speaks of baptizing "in the name of Jesus,"...."</p>
<p>We should not be thus surprised that Cardinal Joseph Ratzinger, now Pope, may have admitted four years after the Jerusalem Bible's statement -- in 1970 --- that Rome created and added the Trinity formula to the liturgy of Baptism. Talking about the baptismal formula in the apostle's creed, he wrote: "The basic form of our profession of faith took shape during the course of the second and third centuries in connection with the ceremony of baptism. So far as its place of<strong><em> origin is concerned</em></strong>, the text came <strong><em>from the city of Rome</em></strong>." (Pope Benedict XVI, Joseph Ratzinger, <em>Introduction to Christianity</em> (1970) - <a href="http://books.google.com/books?id=LJlkwvExekkC&amp;lpg=PA84&amp;vq=city%20of%20rome&amp;pg=PA83#v=onepage&amp;q=city%20of%20rome&amp;f=false">viewable quote</a>.) He does go on to say it was based fundamentally upon Matthew 28:19, yet at the same time, he appears to speak like the Jerusalem Bible that the "profession" in Baptism -- the Father, Son and Holy Spirit -- had its origin at Rome in an evolution centuries after Christ.</p>
<p>The crack in the Catholic position began long prior to the<em> Jerusalem Bible</em>. In 1923, Bernard Henry Cuneo wrote <em><a href="http://books.google.com/books/about/The_Lord_s_command_to_baptise.html?id=motbAAAAMAAJ">The Lord's Command To Baptize: An Historical Critical Investigation</a></em> as part of the Catholic University's <em>New Testament Studies</em> (No. 5)(Washington DC) where at page <a href="http://books.google.com/books?id=motbAAAAMAAJ&amp;q=later+development#search_anchor">27</a> /<a href="http://www.archive.org/stream/MN41385ucmf_3/MN41385ucmf_3_djvu.txt"> archive.org</a> we read:</p>
<p style="padding-left: 30px;"><span>The passages in Acts and the Letters of St. Paul. These passages seem to point to the earliest form as baptism in the name of the Lord...Is it possible to reconcile these facts with the belief that Christ commanded his disciples to baptize in the trine form? Had Christ given such a command, it is urged, the Apostolic Church would have followed him, and we should have some trace of this obedience in the New Testament. <strong><em>No such trace can be found. </em></strong>The only explanation of this silence, according to the anti-traditional view, is this the short christological (Jesus Name) formula was original, and </span><strong>the longer trine formula was a later development</strong><span>."</span></p>
<p>Thus, even the Catholic scholars and leaders recognize the compelling evidence that had Matthew 28:19 included the trinity-formula for baptism as Jesus's own command, we inexplicably have abundant NT quotes that baptism was only in Jesus' name.</p>
<p>The truth is obvious. The Trinity baptism text of Matthew 28:19 did not originate from the original Church that started in Jerusalem around AD 33. It was <strong><em>a deliberate forgery</em></strong>, apparently added after 325 A.D. to support the emerging Trinity doctrine.</p>
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<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
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<h2>Did Jesus Require Baptism?</h2>
<p>Jesus's ministry included baptizing: "After this, Jesus and his disciples went into the region of Judea, where he spent some time with them<strong><em> baptizing</em></strong>." (John <a href="http://www.biblegateway.com/passage/?search=john%203:22&amp;version=KJV">3:22</a>.)</p>
<p>Is submission to baptism important? Could it be a requirement to be saved in John<a href="http://www.biblegateway.com/passage/?search=john%203:5&amp;version=KJV"> 3:5</a>? I have assumed for a long time that because of the thief on the cross that baptism is quite optional. But I am beginning to think it has more importance than I have assumed for a long time.</p>
<p>In fact, I have been so saturated with Paulinist thinking for so long that even after becoming Jesus-centric, I still believed giving any importance to water baptism for salvation was simply crazy due to Pauline doctrine. However, someone recently challenged me on this, and so I studied more carefully the issue.</p>
<p>First, I realized that it is not as crazy an idea as it at first appears. Lutheranism for a long time has taught water baptism is essential for salvation, and thus  "baptism is<em><strong> ordinarily necessary for salvation</strong></em>." (<em>The Lutheran Encyclopedia</em> (Scribner 1899) at <a href="http://books.google.com/books?id=93ErAAAAYAAJ&amp;dq=baptism%20work%20not%20necessary%20for%20salvation&amp;pg=PA40#v=onepage&amp;q=baptism%20work%20not%20necessary%20for%20salvation&amp;f=false">40</a>.) Luther found a way to insist upon it despite Paul's faith alone gospel. Luther claimed Paul does not exclude baptism as a work for salvation because it is supposedly not our work, but God's work. Luther said: "Yes, it is true that our works are of no use for salvation. Baptism, however, is not our work but God's," and God's works have saving power and are "<em><strong>necessary for salvation</strong></em>." (Jack Cotrell , <em>Baptism: A Biblical Study</em> (1989) at <a href="http://books.google.com/books?id=cKIOWHSGN5oC&amp;lpg=PA140&amp;dq=baptism%20work%20not%20necessary%20for%20salvation&amp;pg=PA140#v=onepage&amp;q=baptism%20work%20not%20necessary%20for%20salvation&amp;f=false">140</a>; Luther, <em>The Larger Catechism</em> (2008) at <a href="http://books.google.com/books?id=VyUfyLkgWrgC&amp;lpg=PA100&amp;dq=baptism%20work%20not%20necessary%20for%20salvation&amp;pg=PA100#v=onepage&amp;q=baptism%20work%20not%20necessary%20for%20salvation&amp;f=false">100</a>.)</p>
<p>Baptism in water would be important if Jesus means "baptism" by "water" in John<a href="http://www.biblegateway.com/passage/?search=John+3:5&amp;version=NIV"> 3:5</a> which says:</p>
<p style="padding-left: 30px;">Jesus answered, "I tell you the truth, no one can enter the kingdom of God<strong><em> unless he is born of water</em></strong> and the Spirit." (NIV)</p>
<p>I have long thought this meant "born of water" at child birth.</p>
<p>But could water baptism with repentance have been intended by Jesus to represent the new birth?</p>
<p>In other words, did the new birth mean in fact to initiate by water and spirit simultaneously effectuating such a change? Did it mean by "water" in fact "water" and hence baptism? Is this why "the fathers from Justin Martyr downwards and every liturgy of Christendom unhesitatingly apply <strong><em>these words [in John 3:5] to Baptism</em></strong>, without allusion to any alternative interpretation" (Sir William Smith,<em> A Dictionary of the Bible</em> (1893) at I: <a href="http://books.google.com/books?id=zM0UAAAAYAAJ&amp;dq=john%203%3A5%20water&amp;pg=PA347#v=onepage&amp;q=john%203:5%20water&amp;f=false">347</a>)?</p>
<h3></h3>
<h3>The Language of John 3:5 That Points To Water Baptism</h3>
<p>In John 3:5, the Greek is "ex" water and spirit. "Ex" means "from," in the sense of either "away" or "source." Here the source-sense is in view. (Jack Cotrell , <em>Baptism: A Biblical Study</em> (1989) at <a href="http://books.google.com/books?id=cKIOWHSGN5oC&amp;lpg=PA33&amp;dq=john%203%3A5%20water&amp;pg=PA38#v=onepage&amp;q=john%203:5%20water&amp;f=false">38</a>.) The conjunction of "water and spirit" with a<em><strong> single verb</strong></em> signify they "together form a <strong><em>single means</em></strong> of that regeneration which is a prerequisite for entrance into the kingdom of God...." (<em>Id.</em>)</p>
<p>However, there are many modern authorities who argue, based on John<a href="http://www.biblegateway.com/passage/?search=John%203:6&amp;version=NIV"> 3:6</a>, that Jesus meant by <em>water</em> being born of the flesh, <em>i.e.</em>, natural birth. The next verse reads:</p>
<p style="padding-left: 30px;">Flesh gives birth to flesh, but the Spirit gives birth to spirit.</p>
<p>Hence, this contention claims a paralellism between "born of water" in 3:5 which supposedly parallels "birth to the flesh" in 3:6, just as "born of...the Spirit" in 3:5 parallels "birth to the spirit" in 3:6. But this conclusion relies upon assuming water in 3:5 equates to birth in the flesh in 3:6. There might not be a parallelism at all; verse 5 could mean that the new birth is by water and the spirit, and verse 6 could simply mean flesh gives birth to flesh and spirit to spirit. There may be no clear parallelism except by a presupposition that links "water" to "flesh."</p>
<p>Others claim that "water and spirit" mean simply the spirit. Calvin wrote: "By 'water and Spirit,' therefore I simply understand the Spirit, which is water." (Calvin, <em>Institutes</em> 4.16.25 - Vol. 3 at <a href="http://books.google.com/books?id=xBFqGDueBPMC&amp;lpg=PA404&amp;dq=john%203%3A5%20water&amp;pg=PA404#v=onepage&amp;q=john%203:5%20water&amp;f=false">404</a>.)</p>
<p>But this is silly, as it simply erases the word "water" without any justification. Jesus said the new birth was by "water," as distinct from the "spirit," as well as by the "spirit." Calvin simply affirms how he wishes the passage read, and does not give any rationale to erase the fact that two (not one) operative factors are involved: water and spirit.</p>
<p><a href="http://en.wikipedia.org/wiki/William_Smith_(lexicographer)">Sir William Smith</a> (1813-1893) in<em> A Dictionary of the Bible</em> (1893) at I: <a href="http://books.google.com/books?id=zM0UAAAAYAAJ&amp;dq=john%203%3A5%20water&amp;pg=PA347#v=onepage&amp;q=john%203:5%20water&amp;f=false">347</a> correctly responds to the view that "water" meant "spirit" as Calvin claimed:</p>
<p style="padding-left: 30px;">This not only <strong><em>contradicts the unanimous opinion of the Church</em></strong>, but does violence to the language of Holy Scripture. No one intending to convey the idea that the " <span class="gstxt_hlt">water</span>" was figurative would mention it before "the Spirit," and connect the two as parallel elements of birth. The being "born of <span class="gstxt_hlt">water </span>and the Spirit" is plainly <em><strong>one operation</strong></em>, wrought by two distinct, yet inseparable, means.</p>
<h3>Tradition of Apostles and Early Church</h3>
<p>Here is where tradition can help answer the question and help remove doubt. Research suggests that no theologian prior to 1600 ever believed "water" in John 3:5 meant natural child birth. Instead, the early apostles and church writers exclusively thought it meant baptism by water which was salvific when combined with repentance from sins:</p>
<p><a href="http://www.biblegateway.com/passage/?search=acts%202:38&amp;version=NIV">Acts 2:38</a> - Repent and be baptized for the remission of sins.</p>
<p style="padding-left: 30px;">Peter replied, "Repent and be <em><strong>baptized</strong></em>, every one of you, in the name of Jesus Christ<strong><em> for the forgiveness of your sins</em></strong>. And you will receive the gift of the Holy Spirit."</p>
<p><a href="http://www.biblegateway.com/passage/?search=acts%2022:16&amp;version=NIV">Acts 22:16</a> - Be baptized and wash away your sins.</p>
<p style="padding-left: 30px;">"And now what are you waiting for? Get up, be<strong><em> baptized and wash your sins away</em></strong>, calling on his name."</p>
<p>Peter in<a href="http://bible.logos.com/passage/nasb/1%20Pet.%203.21#ref=1%20Pe%203%3A21%2Chi%3D1%20Pe%203%3A21-1%20Pe%203%3A21&amp;ver=NASB"> 1 Peter 3:21</a></p>
<p style="padding-left: 30px;">Corresponding to that, <strong><em>baptism now saves you</em></strong>—not the removal of dirt from the flesh, but an appeal to God for a<span style="color: #517291;"><span style="text-decoration: underline;"> </span></span>good conscience—through the resurrection of Jesus Christ,</p>
<p style="padding-left: 30px;">[This demonstrates that water alone does not save you, but it must be conjoined with repentance -- an appeal to God in a good conscience. But Paulinists try to redefine baptism in this verse to mean essentially a change of heart analogous to faith (Hovey: <a href="http://books.google.com/books?id=_u82AAAAMAAJ&amp;dq=john%203%3A5%20water&amp;pg=PA421#v=onepage&amp;q=john%203:5%20water&amp;f=false">421</a>). Yet, such a view is not exposition, but a reconstruction of passages to read as one prefers.]</p>
<p>Even Paul had a passage that supports baptismal regeneration when combined with a word of confession:</p>
<p style="padding-left: 30px;">(25) Christ loved the church and gave himself up for her to make her holy, cleansing<span style="font-size: 10pt;"><span> </span></span>her by the <strong><em>washing with water through</em><em> [Greek en] the word</em><em> [or command -the Greek 'remati.']</em></strong> (Eph. <a href="http://www.biblegateway.com/passage/?search=Ephesians%205:25-26&amp;version=NIV">5:25-26</a>.)</p>
<p>Watson Mils in <em>Acts and Pauline Writings</em> (Mercer University Press, 1997) at <a href="http://books.google.com/books?id=95191jRdGMAC&amp;lpg=PA227&amp;ots=4r7d0tVPTo&amp;dq=remati%20greek&amp;pg=PA227#v=onepage&amp;q=remati%20greek&amp;f=false">227</a> says "literally, this <strong><em>serves as a text for baptismal regeneration</em></strong> ...<em>By the word</em> (NRSV), translates <em>en remati, </em>literally "in a word." This may imply a baptismal confession of the name of Christ (cf. 1 Cor. 6:11)...."</p>
<p>The early commentators all concurred that John 3:5's reference to "water" meant water baptism. Here are the key early quotes:</p>
<p><strong>Justin Martyr, ca. 165 AD</strong></p>
<p style="padding-left: 30px;">"I shall now lay before you the manner of our dedicating ourselves to God through Christ on conversion. As many are therefore persuaded and believe that the things taught and said by us our true, and moreover take upon themselves to live accordingly, are taught to pray and ask God with fasting for forgiveness of their former sins, we praying together, and fasting for and with them, and then, <em>and not till then</em>, they are <strong><em>brought to a place of water</em></strong> and <em><strong>there regenerated after the same manner as ourselve</strong></em>s, for they are washed...for Christ has said: 'Unless you are <em><strong>born again</strong></em>, you cannot enter the kingdom of heaven." [Quoting John 3:3, 5.]  (Justin, <em>First Apology<a href="http://www.archive.org/stream/firstapologyofju00just"> </a></em><a href="http://www.archive.org/stream/firstapologyofju00just">LXXIX</a> at page 73-74.)</p>
<p><strong>Irenaeus, 190 AD</strong></p>
<p style="padding-left: 30px;">"‘And [Naaman] dipped himself . . . seven times in the Jordan’ [2 Kgs. 5:14]. It was not for nothing that Naaman of old, when suffering from leprosy, was purified upon his being baptized, but [this served] as an indication to us. For as we are lepers in sin, we are made clean, by means of <em><strong>the sacred water</strong></em> and the invocation of the Lord, from our old transgressions, being spiritually regenerated as newborn babes, even as the Lord has declared: ‘Except<strong><em> a man be born again through water</em></strong> and the Spirit, he shall not enter into the kingdom of heaven’" (<em>Fragment </em>34 [A.D. <strong>190</strong>]).</p>
<p class="section"><strong>Hippolytus, 217 AD</strong></p>
<p style="padding-left: 30px;">"[P]erhaps someone will ask, ‘What does it conduce unto piety to be <strong><em>baptized</em></strong>?’ In the first place, that you may do what has seemed good to God; in the next place, being born again by water unto God so that you change your first birth, which was from concupiscence, and are able to attain salvation, which would otherwise be impossible. For thus the [prophet] has sworn to us: ‘Amen, I say to you, unless <strong><em>you are born again with living water</em></strong>, into the name of the Father, Son, and Holy Spirit, you shall not enter into the kingdom of heaven.’ Therefore, fly to the water, for this alone can extinguish the fire. He who will not come to the water still carries around with him the spirit of insanity for the sake of which he will not come to the living water for his own salvation" (<em>Homilies </em>11:26 [A.D. 217]).</p>
<p class="section"><strong>Basil the Great, 375 AD</strong></p>
<p style="padding-left: 30px;">"This then is what it means to be ‘<strong>born again of water</strong> and Spirit’: Just as our dying is effected<strong><em> in the water</em></strong>, our living is wrought through the Spirit. In three<strong><em> immersions</em></strong> and an equal number of invocations the great mystery of <em><strong>baptism</strong></em> is completed in such a way that the type of death may be shown figuratively, and that by the handing on of divine knowledge the souls of the baptized may be illuminated. If, therefore, there is any grace in the water, it is not from the nature of <strong><em>water</em></strong>, but from the Spirit’s presence there" (<em>The Holy Spirit </em>15:35 [A.D. 375]).</p>
<p><strong>Abraham, 387 AD</strong></p>
<p style="padding-left: 30px;">"The Church was redeemed at the price of Christ’s blood. Jew or Greek, it makes no difference; but if he has believed, he must circumcise himself from his sins so that he can be saved . . . for no one ascends into the kingdom of heaven except through the sacrament of baptism. . . . ‘Unless a man be<strong><em> born again of water</em></strong> and the Holy Spirit, he cannot enter the kingdom of God’" (<em>Abraham </em>2:11:79–84 [A.D. 387]).</p>
<h3><strong>"This Day I Have Begotten Thee" At A Water Baptism</strong></h3>
<p>Jesus's baptism may have been a type for us to follow, further demonstrating the point that water baptism is what regenerates us as children of God, <em>i.e.</em>, makes us born again.</p>
<p>First, Jesus's own baptism involved the conjunction of water and the descent of the Holy Spirit. (Matt. 3:16.) Thus, Jesus's reference to "water and spirit" in John 3:5 would naturally draw one's mind to the experience Jesus had. It would be what we would naturally think is the purpose of Jesus water-baptizing in John 3:22 -- mentioned just 17 verses after John 3:5.</p>
<p>Second, in the original version of the baptism account of Jesus by John the Baptist, it referred to as a new birth where the Father said to Jesus "<strong><em>this day I have begotten thee</em></strong>." (Jesus was born as the unique Son of God, so His baptism is not completely analogous to our own.)</p>
<p>The baptismal account of Jesus in Luke 3:22 originally and in Matthew had this account that the Father spoke from heaven to Jesus: "<strong><em>This day I have begotten you</em></strong>." (<a href="http://books.google.com/books?id=MlPrYQ5srKEC&amp;lpg=PP1&amp;dq=did%20calvin%20murder%20servetus&amp;pg=PA528#v=onepage&amp;q&amp;f=false">Link</a>.)</p>
<p>The original baptism language of "<em><strong>this day I have begotten thee</strong></em>" is also quoted in the NT in Hebrews 1:5 and 5:5.</p>
<p>Moreover, this original version of Christ's baptismal account -- where the Father says "this day I have begotten thee" -- was quoted pre-325 AD also by Clement, Methodius, Lactantius, in the Acts of Peter and Paul, and by Origen and Justin. See our full discussion at this <a href="/Hebrew-Matthew/hebrew-matthew-baptismal-account.html">link</a>.</p>
<p>Epiphanius in the early 300s quotes the original version of Matthew in Hebrew as similarly saying:</p>
<p style="padding-left: 30px; ">And as Jesus came up from the water, Heaven was opened, and He saw the Holy Spirit descend in the form of a dove and enter into Him. And a voice from Heaven said, ‘You are my beloved Son; with You I am well pleased.’ And again, ‘<strong><em>T</em></strong><em><strong>oday I have begotten You</strong></em>.’ “Immediately a great light shone around the place; and John, seeing it, said to Him, ‘Who are you, Lord? And again a voice from Heaven said, ‘This is my beloved Son, with whom I am well pleased.’ Then John, falling down before Him, said, ‘I beseech You, Lord, baptize me!’ But He forbade him saying, ‘Let it be so; for thus it is fitting that all things be fulfilled.’” (Epiphanius, <em>Panarion</em> 30.13.7, quoting the Hebrew Matthew.) [<a href="http://en.wikipedia.org/wiki/Authentic_Gospel_of_Matthew">Wikipedia</a>]</p>
<p>It was only post 325 A.D. that the standard texts of Matthew and Luke were revised to omit "today I have begotten thee" from Jesus's baptism by John-the-Baptist. You will <strong><em>not</em></strong> find it any longer in the KJV, ASV, NIV, etc. This was because of the controversy with Arius in 306 A.D. who claimed the 'begotten' passages meant Jesus was not the "Eternal Son of God." However, the Roman Catholic church by 325 A.D. felt it was imperative to assert this about Jesus even though no verse in the NT ever calls Jesus the '<strong><em>eternal </em></strong>Son of God.' For background, see Wayne A. Grudem, <em>Systematic theology: an introduction to biblical doctrine</em> (Zondervan, 1994) at<a href="http://books.google.com/books?id=DA8xl4eagDcC&amp;lpg=PA243&amp;dq=arius%20col.%201%3A15&amp;pg=PA243#v=onepage&amp;q=arius%20col.%201:15&amp;f=false"> 243</a>. Hence, words from the original account were let slip in reproductions, to the point we do not any longer see them in our NT.</p>
<p>Hence, at Jesus's water baptism, God-the-Father gave Jesus a new birth as Son of God (a unique status), declaring from heaven "This day I have begotten thee." This was an example of how baptism would have similar effects on ourselves although obviously we would not become Divine as Jesus uniquely was indwelled by the Father/Word. (John <a href="http://bible.cc/john/1-1.htm">1:1</a>, <a href="http://bible.cc/john/14-10.htm">14:10</a>.)</p>
<h2>Typical Paulinist Disagreement That Baptism Is Needed</h2>
<p>Of course, Jesus said baptism was a work of righteousness (Matt. <a href="http://www.biblegateway.com/passage/?search=matthew%203:13-15&amp;version=NIV">3:13-15</a>). If one accepts Paul as valid, such an act of righteousness never could be necessary for salvation -- as Paul is generally interpreted. (Eph. 2:8-9.) Baptism might be a fruit of faith, but Paul would never tolerate it as a conditional requirement for salvation, so Paul is understood to say. For example, Paul speaks apparently specifically to that point in Titus:</p>
<p style="padding-left: 30px;">Not by <strong><em>works of righteousness </em></strong>which we have done, but according to his mercy he <em><strong>saved us</strong></em>, by the <em><strong>washing of regeneration</strong></em>, and renewing of<strong><em> the Holy Ghost</em></strong>...Titus<a href="http://www.biblegateway.com/passage/?search=titus%203:5&amp;version=NIV"> 3:5</a></p>
<p>Here Paulinists say Paul believes the only washing necessary for rebirth is of the Holy Spirit to save us. No act of righteousness can do so - an allusion to baptism which Jesus called an act of "righteousness" to John the Baptist when Jesus submitted to baptism (Matt: <a href="http://www.biblegateway.com/passage/?search=matthew%203:13-15&amp;version=NIV">3:13-15</a>).</p>
<p>However, and very ironically, Hovey, a Pauline thinker, confesses Paul likely means in Titus 3:5 by "saved...by washing of regeneration" that we are saved by water baptism, as Paul's Greek actually means the' washing of the <strong><em>laver/water basin</em></strong> of regeneration.' But Hovey escapes that literal meaning by interpreting Paul to have meant that water baptism is figurative/symbolic, and not causative. Hovey: <a href="http://books.google.com/books?id=_u82AAAAMAAJ&amp;dq=john%203%3A5%20water&amp;pg=PA422#v=onepage&amp;q=john%203:5%20water&amp;f=false">422</a>.</p>
<p>Putting aside whether Titus 3:5 is yet another verse proving the importance of water baptism, Walvoord claims any view that "born of water" in John 3:5 signifies baptism (as a concurrent means of the 'new birth) would contradict Paul and thus cannot be true:</p>
<p style="padding-left: 30px;">"[One view of 3:5 is] the water refers to baptism as an essential part of regeneration. This view <em><strong>contradicts other Bible verses</strong></em> that make it clear salvation is by<em><strong> faith alone</strong></em>....Eph. 2:8-9; Titus 3:5." (John F. Walvoord, Roy B. Zuck, <em>The Bible Knowledge Commentary: New Testament</em> (1983) at <a href="http://books.google.com/books?id=DP4UiA4gQNMC&amp;lpg=PA281&amp;dq=john%203%3A5%20water&amp;pg=PA281#v=onepage&amp;q=john%203:5%20water&amp;f=false">281</a>.)</p>
<p>Hence, the standard refrain from modern Paulinists is that water baptism is a mere ceremony and is insignificant for salvation. For example:</p>
<p style="padding-left: 30px;">But for now, the reason <strong><em>baptism is not necessary for salvation</em></strong> is because we are justified by faith (<a href="http://bible.logos.com/passage/nasb/Rom.%205.1" class="lbsBibleRef" target="_blank">Rom. 5:1</a>; <a href="http://bible.logos.com/passage/nasb/Eph.%202.8" class="lbsBibleRef" target="_blank">Eph. 2:8</a>), not by faith and a ceremony (<a href="http://bible.logos.com/passage/nasb/Rom.%204.1-11" class="lbsBibleRef" target="_blank">Rom. 4:1-11</a>).  You see, a religious ceremony is a set of activities or forms peformed by someone.  In the Bible circumcision was a ceremony where one person performed a religious rite on another person.  Likewise, baptism is also a ceremony where one person performs a religious rite on another person.  But, we are saved by faith alone and <strong><em>anything else we do, including ceremonies, will not help</em></strong>. <a href="http://www.carm.org/is-baptism-necessary-salvation">(Christian Apologetics and Research Ministry</a>.)</p>
<p>Even modern Baptists say baptism is not essential for salvation based upon Pauline principles:</p>
<p style="padding-left: 30px;">To apply <em>baptism</em> for<em>salvation</em>, therefore, is making a<strong><em> false saviou</em></strong><em><strong>r</strong></em> of the ordinance. (<em>The Baptist Manual</em> (1849) at <a href="http://books.google.com/books?id=-6sTAAAAYAAJ&amp;dq=baptism%20work%20not%20necessary%20for%20salvation&amp;pg=RA2-PA64#v=onepage&amp;q=baptism%20work%20not%20necessary%20for%20salvation&amp;f=false">64</a>.)</p>
<p>Another Baptist publication stated in reliance on Pauline doctrine that baptism is not important for salvation:</p>
<p style="padding-left: 30px;">[Scripture] cannot possibly imply that <span class="gstxt_hlt">baptism </span>is essential to <span class="gstxt_hlt">salvation. </span>Were this the case, then it would <span class="gstxt_hlt"><em><strong>not </strong></em></span><em><strong>always be necessarily true that faith is </strong></em><span class="gstxt_hlt"><em><strong>salvation</strong></em>. </span>Were this true, it would imply that <em><strong>an external </strong></em><span class="gstxt_hlt"><em><strong>work </strong></em></span><em><strong>performed by man is </strong></em><span class="gstxt_hlt"><em><strong>necessary </strong></em></span><em><strong>to </strong></em><span class="gstxt_hlt"><em><strong>salvation</strong></em>. (Alexander Carson, <em>Baptism in its mode and subjects</em> (American Baptist Publication Society, 1860) at<a href="http://books.google.com/books?id=bL0PAAAAIAAJ&amp;dq=baptism%20work%20not%20necessary%20for%20salvation&amp;pg=PA477#v=onepage&amp;q=baptism%20work%20not%20necessary%20for%20salvation&amp;f=false"> 477</a>.)</span></p>
<p>But if Jesus means by "water" in John 3:5 the notion of baptism, then Jesus contradicts Paul (unless Titus 3:5 is in accord with Jesus). If so, an act of righteousness -- baptism -- does in part play a crucial role in salvation when baptism is physically possible for you to submit to.</p>
<h2>Luther Said Baptism Was Crucial</h2>
<p>Incidentally, as mentioned previously, Luther taught baptism was essential for salvation, and thus official Lutheranism still maintains that "baptism is<em><strong> ordinarily necessary for salvation</strong></em>." (<em>T</em><em>he Lutheran Encyclopedia</em> (Scribner 1899) at <a href="http://books.google.com/books?id=93ErAAAAYAAJ&amp;dq=baptism%20work%20not%20necessary%20for%20salvation&amp;pg=PA40#v=onepage&amp;q=baptism%20work%20not%20necessary%20for%20salvation&amp;f=false">40</a>.)</p>
<p>Luther himself said baptism is ordinarily "<em>necessary for salvation</em>." (Jack Cotrell ,<em> Baptism: A Biblical Study</em> (1989) at <a href="http://books.google.com/books?id=cKIOWHSGN5oC&amp;lpg=PA140&amp;dq=baptism%20work%20not%20necessary%20for%20salvation&amp;pg=PA140#v=onepage&amp;q=baptism%20work%20not%20necessary%20for%20salvation&amp;f=false">140</a>; Luther, <em>The Larger Catechism</em> (2008) at <a href="http://books.google.com/books?id=VyUfyLkgWrgC&amp;lpg=PA100&amp;dq=baptism%20work%20not%20necessary%20for%20salvation&amp;pg=PA100#v=onepage&amp;q=baptism%20work%20not%20necessary%20for%20salvation&amp;f=false">100</a>.)</p>
<h2>First Divergence from Luther</h2>
<p>The surprisingly universal consensus since inception of Christianity that baptism was essential to salvation (whether right or wrong) was first abandoned by Zwingli. This was the same pastor who removed every book from the New Testament but Paul's epistles and the book of Hebrews. (See our <a href="/JWO/bultmann-on-paul.html">link</a> on that issue.) Zwingli was an extreme Paulinist.</p>
<p>In 1523-1525 A.D. Zwingli "<strong><em>single-handedly created a new view of baptism</em></strong> that<strong><em> separated it from salvation</em></strong>." (William R. Baker, <em>Evangelicalism and the Stone-Campbell movement</em> (Intervarsity Press, 2002) Volume 1 at<a href="http://books.google.com/books?id=RRrPjijN7p4C&amp;lpg=PA84&amp;dq=baptism%20work%20not%20necessary%20for%20salvation&amp;pg=PA84#v=onepage&amp;q=baptism%20work%20not%20necessary%20for%20salvation&amp;f=false"> 84</a>.)</p>
<p>Now most modern Protestants agree with Zwingli (and not with Luther) that baptism is completely optional, and failure to be baptized has utterly no impact on your salvation.</p>
<h2>My Advice</h2>
<p>Because John the Baptist, Jesus and the early apostles baptized those coming forward in repentance, it appears to imply a duty to submit to this process by those who call on Jesus for salvation. If Jesus made it a requirement in John 3:5, then of course we must obey.</p>
<p>Can one be saved without baptism in water? It appears the thief on the cross had no baptism after his conversion, yet Jesus promises that day he will be in paradise with Jesus. This would imply sometimes salvation is not dependent on baptism. However, some who insist baptism is always necessary claim this example is inconclusive for one cannot be sure the thief was not previously baptized. (See this<a href="http://www.gospelway.com/salvation/thief_cross.php"> link</a>.)</p>
<p>However, I would conclude that if one comes to repentance and faith just before death, God has power to save anyway as obedience to baptism was not time-wise possible. However, if it is time-wise possible, we <strong><em>should</em></strong> submit to this command.<strong><em> Deliberate disobedience</em></strong> to baptism apparently would risk one's salvation.</p>
<h3>FURTHER READING</h3>
<p>In whose name were we supposed to Baptize? The name of the Lord Jesus. A very late addition to Matthew 28:19 purported to have Jesus endorse using three names. However, this was a false addition scribbled into the Bible at about the time of the Nicene Council in 325 A.D. For proof, see this <a href="/JWOS/baptism-in-whose-name.html">link</a>.</p>
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<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
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<h2>Chapter One: Atonement - Be Reconciled To The One You Offended Or No Effect</h2>
<h3><strong>Cheap Grace Claims You Receive An Irrevocable Covering Of All Future Sin Upon Faith Alone</strong></h3>
<p class="BodyAfterHead"><a name="pgfId=477001"></a>The standard faith alone view is that once you believe in Jesus, His atoning blood washes you permanently. There is no other condition to acquire and/or retain atonement than simply a belief in Jesus as Lord and Savior. Typically, this belief is expressed in a sinner's prayer, either silently or out-loud. After being said, the sinner is told that if truly said from the heart, they are now saved forever, and cannot lose their salvation. Christ's blood was shed for them. They are permanently saved.</p>
<p class="BodyAfterHead"><a name="pgfId=477043"></a>Hence, based on atonement, God not only erases your prior sin, but God also will never supposedly see any sin you commit in the future. An example of this common view is expressed by Don Fortner, the Pastor of Grace Baptist Church in Danville, Kentucky. He writes in God Sees No Sin<a class="footnote" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=477070"> 1</a>that once atonement is applied, then God never sees you sin again: "God sees no sin in His people...The Son of God... made an end of our sins, and justified and sanctified us by His blood." This cheap grace teacher directly applies this to our current state of ongoing (unrepentant) sin: "I rejoice to declare to every believing sinner that God will never punish you for your sins, hold you accountable at His bar for your sins,... because of your sins. For Him to do so, He must violate His own justice and overturn the satisfaction of His own Son."</p>
<p class="BodyAfterHead"><a name="pgfId=477094"></a>Charles Stanley, two-time president of the Southern Baptists and familiar radio-tv personality, makes it even more explicit. He insists that once you receive Christ's atonement based on faith alone, God never sees you sinning again. You are permanently covered. You need never worry again about sin costing you your salvation. Charles Stanley explains that no sin he can commit can "deprive me of my forgiveness God purchased in my behalf through Christ's blood at Calvary." (Stanley, <em>The Gift of Forgiveness</em> (Thomas Nelson, 1991) at 104.) Stanley writes that once God's forgiveness is given, no sin thereafter can change the atonement previously granted:</p>
<p class="Quote"><a name="pgfId=477118"></a>But a man or woman who has been rescued once from a state of unforgiveness need not worry. For once 100% of a man's or woman's sins have been forgiven, the potential for being unforgiven has been done away with. The risk factor is zero. There are no more fires from which the believer needs to be saved. (Stanley, <em>The Gift of Forgiveness</em> (Thomas Nelson, 1991) at 36.)(Emphasis added.)</p>
<p class="BodyAfterHead"><a name="pgfId=477130"></a>Are Fortner and Stanley correct? No.</p>
<h3><a name="pgfId=477083"></a>
<div><img src="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml-1.gif" /></div>
Jesus' Doctrine On Conditions To Acquire Atonement</h3>
<p class="BodyAfterHead"><a name="pgfId=477085"></a>First, let's address the question of acquisition of atonement. Is it solely based upon faith alone? No.</p>
<p class="BodyAfterHead"><a name="pgfId=477139"></a>Jesus says atonement has no application until and unless you reconcile with the one you offended. (Matt. 5:23-24.)</p>
<h3><a name="pgfId=479629"></a>Be Reconciled Before Sacrifice</h3>
<p class="BodyAfterHead"><a name="pgfId=475862"></a>Jesus taught:</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=475863"></a>(22) but I say unto you, that every one who is angry with his brother shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; and whosoever shall say, Thou fool, shall be in danger of the hell of fire. (23) If therefore thou art offering thy gift [atoning sacrifice, doron in Greek and Hebrew] at the [place for sacrifice] altar, and there rememberest that thy brother hath aught against thee, (24) leave there thy gift [atoning sacrifice] before the [place of sacrifice] altar, and go thy way, first be reconciled to thy brother, and then come and offer thy [atoning sacrifice]. (25) Agree with thine adversary quickly, while thou art with him in the way; lest haply the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. (26) Verily I say unto thee, thou shalt by no means come out thence, till thou have paid the last farthing. (Matt 5:22-26, ASV with modifications in brackets.)</p>
<p class="BodyAfterHead"><a name="pgfId=479613"></a>In Matthew 5:23-24, Jesus says that before you bring the "sacrifice"<a class="footnote" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=479616"> 2</a> (often translated as `gift') to the "sacrifice place"<a class="footnote" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=479619"> 3</a> (typically translated as `altar') make sure you are "reconciled to your brother" who has something against you.</p>
<p class="BodyAfterHead"><a name="pgfId=479259"></a>What was this sacrifice to which Jesus referred? Throughout the year, the people brought to the priests a variety of sacrifices. Each offering can be called a gift to God, but each gift was intended as an atoning sacrifice -- blotting out sin and cleansing the individual. In its article on "Atonement," The Encyclopedia of Judaism explains: "Every sacrifice may thus be considered a kofer, in the original sense a proprietary gift, and its purpose is to `make atonement' (`le kapper') for the people. Lev. 9:7; 10:17."<a class="footnote" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=479213"> 4</a> Atonement is intended to "cleanse the person from his guilt" (`mehatao,' Lev.iv.26, v.6-10)." ("Atonement," Encyclopedia of Judaism.)</p>
<p class="BodyAfterHead"><a name="pgfId=479217"></a>Thus, Jesus' reference is to a sacrifice at the Temple's altar. He was talking about atoning sacrifices which the priests received and then made on behalf of the people to grant them cleanness from their prior sin in God's eyes.</p>
<p class="BodyAfterHead"><a name="pgfId=479249"></a>Jesus in Matthew 5:23-24 was thus telling His audience that receipt of atonement had to be post-poned when there was still an unresolved sin problem between you and someone else. What does this mean?</p>
<p class="BodyAfterHead"><a name="pgfId=477289"></a>Jesus means you must leave your atoning sacrifice at the sacrifice-place if someone has something against you because you sinned against them. There is nothing defective in the sacrifice offered. It is perfect to atone for you. Yet, you are not able to receive its effect because of a defect in your past behavior. Jesus says you must first go home and be reconciled to those you offended. You must come to terms with your adversary while you are still in the way with him or otherwise, the debt you owe him will come back to haunt you later. You will end up in prison. (Matt. 5:25-26.) Instead, only after you appeased your adversary, can you come to the sacrifice-place and offer up the gift God has provided (Jesus) for you as the atoning sacrifice. (Matt. 5:24.)</p>
<p class="BodyAfterHead"><a name="pgfId=477292"></a>Hence, asking for atonement to apply to you must be postponed unless and until you have repented from your wrong and taken action that accomplishes reconciliation with the one you sinned against.</p>
<p class="BodyAfterHead"><a name="pgfId=477293"></a>Such actions to appease the one you wronged are what the Prophet John-the-Baptist called works worthy of repentance. This topic is also addressed at pages 296 and 339-340 infra and in an online chapter.<a class="footnote" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=477296"> 5</a> This pre-condition for atonement will become abundantly clear as we find more corroboration that Jesus meant atonement in Matthew 5:23-24.</p>
<div>
<h1 class="Heading1"><a name="pgfId=477458"></a>
<div><img src="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml-1.gif" /></div>
Commentators Who Get It Right</h2>
<h3><a name="pgfId=478881"></a>Barnes Sees Sacrifice Is Unacceptable Without Repentance</h3>
<p class="BodyAfterHead"><a name="pgfId=478886"></a>Albert Barnes (1798-1870), a famous commentator and Presbyterian pastor, says this passage means Jesus was saying that repentance in the heart had to come first before the atoning sacrifice would be acceptable to God. Barnes explains:</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=478899"></a>If therefore, says he, a man has gone so far as to bring his gift to the very altar, and should remember that any one had any thing against him, it was his duty there to leave his offering, and go and be reconciled. While a difference of this nature existed, his offering could not be acceptable.<a class="footnote" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=479071">6</a></p>
<p class="BodyAfterHead"><a name="pgfId=478924"></a>Barnes explains the meaning of what is translated as gift really meant the sacrifice you would give the priest to offer on your behalf under the Mosaic Law. And the altar really meant the sacrifice place at the Temple of Jerusalem:</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=478925"></a>Thy gift. Thy sacrifice. What thou art about to devote to God as an offering. To the altar. The altar was situated in front of the temple, and was the place on which sacrifices were made.</p>
<p class="BodyAfterHead"><a name="pgfId=478941"></a>Barnes then explains what it means that another has anything against you.</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=478944"></a>Hath aught. Is offended, or thinks he has been injured by you in any manner.</p>
<p class="BodyAfterHead"><a name="pgfId=478953"></a>Barnes finally comments on the all important command of Jesus that you must be first reconciled.</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=478964"></a>First be reconciled. This means to settle the difficulty; to make proper acknowledgment, or satisfaction, for the injury. It you have wronged him, make restitution. If you owe him a debt which ought to be paid, pay it. If you have injured his character, confess it, and seek pardon. If he is under an erroneous impression; if your conduct has been such as to lead him to suspect that you have injured him, make an explanation. Do all in your power, and all you ought to do, to have the matter settled.</p>
<p class="BodyAfterHead"><a name="pgfId=479066"></a>In other words, Jesus meant you must take all steps necessary to reconcile with the party offended. These works are typically called works-worthy-of-repentance. The sacrifice offered at the sacrifice place for you was unacceptable until these personal steps at repentance and works were done first. Barnes did not so clearly draw out the necessity of works-worthy-of-repentance in such stark terms, but that implication is self-evident from what he just admitted.</p>
<h3><a name="pgfId=479019"></a>Campbell Correctly Understands Jesus</h3>
<p class="BodyAfterHead"><a name="pgfId=479020"></a>Alexander Campbell (1788-1866), the American Baptist reformer of Irish descent, founder of Bethany College and inspiration for the Disciples of Christ congregations,<a class="footnote" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=479023"> 7</a> had the same view of this passage in his work <em>The Christian System</em> (2d Ed. 1839):</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=479024"></a>We sin against God always, when we sin against man; and therefore, after making all things right with man, we can only, through sacrifice, which makes the matter right with God, obtain forgiveness. To the same effect, Jesus speaks, Matt. v. 23, 24, "Be reconciled to your brother," first make the matter right with him, "and then come and offer your gift." Id., at 55. (Emphasis added.)</p>
<p class="BodyAfterHead"><a name="pgfId=479025"></a>Thus, our forgiveness from God is contingent on His accepting a sacrifice on our behalf.</p>
<p class="BodyAfterHead"><a name="pgfId=479026"></a>Campbell then interprets Jesus as saying the effectiveness of sacrifice as atonement is in turn contingent on "making the matter [of earlier sin] right with God."</p>
<p class="BodyAfterHead"><a name="pgfId=479011"></a>Campbell is thus understanding Jesus without being confused by the vague "gift" translation within the KJV version of Matthew 5:23-24. Jesus says first make the matter right with the one you offended, and then offer your gift (sacrifice). Otherwise, the sacrifice is ineffectual, and you have no forgiveness with God.</p>
</div>
<p> </p>
<h3><a name="pgfId=475888"></a>
<div><img src="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml-1.gif" /></div>
Jesus Is Simply Repeating The Prophets</h3>
<p class="BodyAfterHead"><a name="pgfId=475889"></a>What corroborates that Barnes and Campbell are reading Jesus correctly is that Jesus is simply repeating a common lesson in the Prophets. The Prophets often had to correct a false notion that atonement was solely based on the act of sacrifice. The Prophets repeatedly insisted atonement only could cover a person who had truly first repented and took steps of reform. Otherwise the atonement had no effect. Atonement was not magic. (Jer. 7:20-25; Mic. 6:6-8,<a class="footnote" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=478171"> 8</a> Joel 2:13, Hos.14:1-2;<a class="footnote" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=478194"> 9</a> and Mal. 1:10,<a class="footnote" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=478214"> 10</a> 3:3-4. Cf. Isaiah 27:9.)</p>
<p class="BodyAfterHead"><a name="pgfId=478254"></a>One good synopsis of these prophetic passages says: "The Prophets disparaged sacrifices that were offered without...a determined turning from sin and returning to God by striving after righteousness."<a class="footnote" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=477349"><sup><strong> 11</strong></sup></a></p>
<p> </p>
<h3><a name="pgfId=477362"></a>Treating Atonement Like Magic Condemned in 1 Samuel 15</h3>
<p class="BodyAfterHead"><a name="pgfId=477363"></a>God gave us an illustration from the life of King Saul of this principle. It demonstrates how abhorrent it is to God that people treat atonement as effectual for those who are sinning and unrepentant. God was incredibly angry with Saul for thinking bringing atonement to God had some magical power for even a disobedient person to receive forgiveness.</p>
<p class="BodyAfterHead"><a name="pgfId=477380"></a>Who was King Saul? He was a Benjamite who assumed he could use God's sacrifice system without any condition of obedience. Saul was told to take no booty from an enemy of God. He was supposed to destroy their livestock and possessions. Saul did not do so. He had the intent of offering it to God in a sacrifice. God's response was not to accuse Saul of hypocrisy. God never suggests that Saul had no intent to make a sacrifice offering with the war booty. God's response takes Saul at his word in that respect. Rather, God rejects the Benjamite Saul's idea that a disobedient person's sacrifice has any value. Obedience must come before sacrifice. Obedience is the indispensable condition to bring an effectual sacrifice offering. This is the same lesson Jesus was teaching in Matthew 5:23-24.</p>
<p class="BodyAfterHead"><a name="pgfId=477378"></a>This illustration is found in 1 Samuel 15:22-23. Saul disobeyed God but was planning on offering an atoning sacrifice using the booty he recovered. God said this was pure abuse of the principle of cleansing from atonement. The prophet Samuel on behalf of God rebukes the Benjamite Saul's logic.</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=477364"></a>22 Has the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to listen than the fat of rams. 23 For rebellion is as the sin of divination, and presumption is as iniquity and idolatry. Because you have rejected the word of the LORD, He has also rejected you from being king.</p>
<p class="BodyAfterHead"><a name="pgfId=477365"></a>Hence, God places obedience ahead of sacrifice. The gift of an atoning sacrifice from the disobedient is rejected.</p>
<p class="BodyAfterHead"><a name="pgfId=477366"></a>Thus, the Prophet Samuel taught when you disobey the Lord, you "have rejected the word of the Lord." The fact you intend to later ask for atonement from the Lord by some sacrifice you call upon (e.g., the gift of Jesus' sacrifice) does not wipe out the disobedience. It makes it worse.</p>
<p class="BodyAfterHead"><a name="pgfId=477367"></a>It is equivalent to the sin of where man tries to control God: divination.</p>
<p class="BodyAfterHead"><a name="pgfId=477368"></a>The Prophet Samuel says this is also presumption on your part. You are presuming on God's good nature that He will accept such sacrificial atonement even when you disobey God in expectation you can cleanse such acts by atonement.</p>
<p class="BodyAfterHead"><a name="pgfId=477369"></a>Finally, Samuel says it is idolatry because your sin is worshipping your own power to set the terms of what God must accept. You become your own idol. You become your own demi-god, if you will, who can set the terms of when God must apply atonement to you.</p>
<p class="BodyAfterHead"><a name="pgfId=479998"></a>Consequently, God does not accept atonement, even of an innocent lamb, on behalf of the disobedient. To think so is to practice divination, rebellion, idolatry and iniquity.</p>
<p> </p>
<p> </p>
<p> </p>
<h3><a name="pgfId=480097"></a>
<div><img src="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml-1.gif" /></div>
Jesus Was Also Actually Quoting A Common Temple Doctrine of His Day</h3>
<p class="BodyAfterHead"><a name="pgfId=475913"></a>Jesus' teaching on leaving your sacrifice at the altar and being reconciled first with the one you sinned against (Matt. 5:23-24) was a deliberate paraphrase of a common temple teaching of that day. This lesson was given in relation to atonement. To implement the prophets' lesson that atonement was not magic, but conditional on repentance and reform, the Levite priests created the Days of Ten.</p>
<p class="BodyAfterHead"><a name="pgfId=475914"></a>What were the Days of Ten?</p>
<p class="BodyAfterHead"><a name="pgfId=477424"></a>In Judaism of Jesus' day, there was a ten day period leading up to the Day of Atonement. (The Day of Atonement was one special day where the entire people were simultaneously to submit to atonement procedures in the Law. Other personal atonements took place during the year.) This ten day period "was designated for seeking forgiveness between individuals."<a class="footnote" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=475917"> 12</a> Brad Young explains what this means:</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=475918"></a>A person was not prepared to seek divine mercy during the great fast on the Day of Atonement if he or she had not first sought reconciliation with his neighbor....The preparation for this [Day]...focused on the necessity to forgive one another on a personal level so as to approach God without a bitter heart. Mercy from above depended upon showing mercy to those below.<a class="footnote" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=475921"> 13</a></p>
<p class="BodyAfterHead"><a name="pgfId=475922"></a>The temple teachings from Jesus' era on the Days of Ten used almost identical language as used by Jesus. The teachings said that for "transgressions that are between a person and his or her neighbor, the Day of Atonement effects atonement only if one has first appeased his neighbor."<a class="footnote" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=475925"> 14</a>It specifies that the Day of Atonement cannot effect atonement unless a person first makes amends for transgressions against his or her neighbor.</p>
<p class="BodyAfterHead"><a name="pgfId=475926"></a>Therefore, Jesus was clearly paraphrasing this temple principle on the atonement. Jesus laid down the identical condition:</p>
<ul>
<li class="Bulleted"><a name="pgfId=477475"></a>before an atonement offering, go be reconciled to the one you offended (Jesus in Matthew 5:23-24).</li>
</ul>
<p class="BodyAfterHead"><a name="pgfId=477852"></a>is the same as</p>
<ul>
<li class="Bulleted"><a name="pgfId=477479"></a>before an atonement offering, go and first appease the neighbor you offended (Temple lessons on Day of Atonement).</li>
</ul>
<p class="BodyAfterHead"><a name="pgfId=477480"></a></p>
<p class="BodyAfterHead"><a name="pgfId=477495"></a>Jesus was obviously extending the principle from the Days of Ten to every sacrifice you bring to the priests throughout the year. There were many atoning sacrifices throughout the Biblical calendar year. Jesus did not restrict the principle of the Days of Ten simply to the Day of Atonement. Jesus made it an every-sacrifice principle.</p>
<p class="BodyAfterHead"><a name="pgfId=475927"></a>Therefore, once you recognize Jesus' effort to expand temple doctrine to an every-sacrifice principle, you see Jesus is talking about a condition to atonement.</p>
<p class="BodyAfterHead"><a name="pgfId=477432"></a>Jesus' meaning is clear: before you can bring your sacrifice (i.e., any one of the many atoning sacrifices throughout the year), you must follow the Days of Ten principle. You must first seek reconciliation with the one you sinned against. It is implied that absent such action, the atonement would be ineffectual to cleanse you from sin.</p>
<p> </p>
<p> </p>
<h3><a name="pgfId=479681"></a>
<div><img src="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml-1.gif" /></div>
Is There Any Necessary Maintenance Of The Atonement Covering?</h3>
<p class="BodyAfterHead"><a name="pgfId=477534"></a>As we quoted at the outset, the second claim by the cheap grace doctrine of Stanley and Fortner was that once the atonement covering applies, God never sees you sinning again. You are supposedly never in jeopardy of losing the forgiveness of God once the atonement initiates to protect you. Is this correct?</p>
<p class="BodyAfterHead"><a name="pgfId=477563"></a>Once again, cheap grace has the wrong answer.</p>
<p> </p>
<h3><a name="pgfId=477537"></a>John 15:1-6: How Are Those Clean Now Kept Clean in the Future?</h3>
<p class="BodyAfterHead"><a name="pgfId=479292"></a>Remember that atonement is intended to "cleanse the person from his guilt" (`mehatao,' Lev.iv.26, v.6-10)." ("Atonement," Encyclopedia of Judaism.)</p>
<p class="BodyAfterHead"><a name="pgfId=479299"></a>Jesus in the Metaphor of the Vine (John 15:1-10) is going to pick up on that cleansing theme. We will learn, by comparing it to 1 John 1:7-9, that Jesus means to refer to the cleansing of atonement in the Metaphor of the Vine.</p>
<p class="BodyAfterHead"><a name="pgfId=479304"></a>First, in the Metaphor of the Vine, Jesus is speaking to eleven of the twelve. Judas has left. Jesus says right now they are all "clean." (John 15:3, katharos.) Jesus explains why: "You are already clean through the teaching I have already given you." (John 15:3.) Such teachings included "repent or perish" (Luke 13:5)<a class="footnote" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=477872"> 15</a> and the "heaven maimed" or "hell whole" principle, which clearly makes salvation 100% conditional on repentance and reform. (Mark 9:42-47.)<a class="footnote" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=477878"> 16</a> These principles would, if followed, make the eleven clean under the atonement principles we discussed above. We shall see, when we examine 1 John 1:7-9, that this is precisely what Jesus meant about clean in John 15:1-6.</p>
<p class="BodyAfterHead"><a name="pgfId=477883"></a>Assuming for now that Jesus means they were clean because of an initial repentance, did Jesus ever also explain how they would remain clean? Yes.</p>
<p class="BodyAfterHead"><a name="pgfId=479720"></a>Jesus then says that "every branch that bears fruit (i.e., obeys), He (God) is keeping clean." (John 15:2, katharei in present active indicative -- continuous tense.)</p>
<p class="BodyAfterHead"><a name="pgfId=477602"></a>Does this lesson on present cleanness and subsequent cleanness when bearing fruit have anything to do with atonement? It most certainly does.</p>
<p class="BodyAfterHead"><a name="pgfId=477606"></a>For the very same Apostle John who penned those words in John 15:1-6 also used identical words in 1 John 1:7-9 to explain a two fold atonement principle:</p>
<ol>
<li class="Numbered"><a name="pgfId=477610"></a>An initial cleansing (katharei) by the blood of Jesus through repentance; and</li>
<li class="Numbered"><a name="pgfId=477614"></a>A subsequent cleansing (katharei) by the blood of Jesus by ongoing obedience.</li>
</ol>
<p> </p>
<p> </p>
<h3><a name="pgfId=477630"></a><a name="35365"></a>Apostle John's Two-Fold Atonement Principle.</h3>
<p class="BodyAfterHead"><a name="pgfId=477631"></a>In line with Jesus in John 15:1-6, Apostle John tells us the blood of Jesus' cleansing applies to a Christian only after initially confessing and repenting from sin and then subsequently only as we are walking in the light<a name="marker=477551"></a>:</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=477552"></a>(7) but 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 [katharei, present active indicative] us from all sin. (8) If we say that we have no sin, we deceive ourselves, and the truth is not in us. (9) If we confess our sins, he is faithful and righteous to forgive us our sins, and [should have] cleans[ed] [katharei, aorist active subjunctive] us from all unrighteousness. (1 John 1:7-9, ASV.)</p>
<p class="BodyAfterHead"><a name="pgfId=477553"></a>The exact same vocabulary used in John 15:1-6 is used here: the active form of katharei, to cleanse. Apostle John directly lifts out the verb cleaning from John 15:1-6. He then uses it in 1 John 1:7 in conjunction with the blood of Jesus his Son, saying it keeps us clean.</p>
<p class="BodyAfterHead"><a name="pgfId=477689"></a>Apostle John thus says if we "confess our sins," then the blood of Jesus should have cleansed us. If we keep on obeying Jesus, then as "we walk in the light," i.e., obey God, the blood of Jesus keeps us clean from all sins.</p>
<p class="BodyAfterHead"><a name="pgfId=478494"></a>What does walking in the light mean here? It is unquestionable that walks in 1 John 1:7-9 means obedience. This is how it was used a few verses later. In 1 John 2:3-6, John talks about "if we keep his commandments" versus "keepeth not his commandments." Apostle John stresses the importance to "keepeth his word." He then sums up his point, saying he who "abides in him ought himself also to walk even as he walked." (1 John 2:3-6, ASV.) Walking in the light in 1 John 1:9 must therefore mean obeying God's commandments.</p>
<p class="BodyAfterHead"><a name="pgfId=478500"></a>Hence, Apostle John takes the same vocabulary and structure of John 15:1-6 on cleans, and applies it to atonement. John unquestionably then says it initiates by repentance ("confessing") and is maintained by walking in the light. John then equates this walking in the light with "keeping his commandments."</p>
<p> </p>
<p> </p>
<table>
<caption>
<h6 class="TableTitle"><a name="pgfId=478268"></a><span style="font-size: large;">John 15:1-6 Compared to 1 John 1:7-9</span></h6>
</caption>
<tbody>
<tr>
<th>
<p class="CellHeading"><a name="pgfId=478272"></a><em>Initial Cleansing</em></p>
<p class="CellHeading"><a name="pgfId=478330"></a><em>(by Blood)</em></p>
</th><th>
<p class="CellHeading"><a name="pgfId=478274"></a><em>Subsequent Cleansing</em></p>
<p class="CellHeading"><a name="pgfId=478331"></a><em>(by Blood)</em></p>
</th>
</tr>
<tr>
<td>
<p class="CellBody"><a name="pgfId=478276"></a>Jesus tells apostles right now they are all "clean." (John 15:3, katharos.) Jesus explains why: "You are already clean through the teaching I have already given you." (John 15:3.) Such teachings included "repent or perish" (Luke 13:5).</p>
</td>
<td>
<p style="padding-left: 30px;" class="CellBody"><a name="pgfId=478278"></a>Jesus then says that "every branch that bears fruit (i.e., obeys), He (God) is keeping clean." (John 15:2, katharei in present active indicative -- continuous tense.)</p>
</td>
</tr>
<tr>
<td>
<p class="CellBody"><a name="pgfId=478280"></a>"If we confess our sins, he is faithful and righteous to forgive us our sins, and [should have] cleans[ed][katharei, aorist active subjunctive] us from all unrighteousness." (1 John 1:9)</p>
</td>
<td>
<p style="padding-left: 30px;" class="CellBody"><a name="pgfId=478345"></a>"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 [katharei, present active indicative] us from all sin." (1 John 1:7). Cf. 1 John 2:3-6.</p>
</td>
</tr>
</tbody>
</table>
<p> </p>
<p> </p>
<h3><a name="pgfId=477900"></a>
<div><img src="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml-1.gif" /></div>
Obedience Doctrine of Jesus Matches His Maintenance-Atonement Doctrine</h3>
<p class="BodyAfterHead"><a name="pgfId=477980"></a>We can corroborate further we are correctly understanding the continuous nature of the condition to atonement by examining Jesus' doctrine on obedience. We can be sure that indeed Tyndale was right about this aspect of double-justification--the necessity of a believer to walk in the light to remain clean in God's sight. This will then vindicate the other reformers who held this same view as Tyndale: Erasmus, Melancthon, Bucer, Menno Simons, and the mature Luther.<a class="footnote" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=479334"> 18</a></p>
<p class="BodyAfterHead"><a name="pgfId=479327"></a>What was Jesus' doctrine on obedience? Jesus was adamant that professing belief in Him as Lord is meaningless unless you also obey Him. Jesus said those who call Him `Lord, Lord' but "do not do what I say" have a flawed concept of what it means to say that He is Lord. (Luke 6:46.)<a class="footnote" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=478389"> 19</a> If you call Him Lord "but do not do His will" Jesus will tell you "I never knew you." (Matt. 7:21.) Jesus said those who profess to want to obey Him, but do not actually do so are lost. But those sinners who repent and obey will enter heaven instead of those who merely profess they will obey Him but do not do so. (Parable of the Two Sons. Matthew 21:28-31.)<a class="footnote" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=477986"> 20</a></p>
<p class="BodyAfterHead"><a name="pgfId=477987"></a>Jesus means obedience is not optional for those who call Him Lord. Salvation is gained or lost depending on actual obedience to Him, not mere profession one way or the other.</p>
<p class="BodyAfterHead"><a name="pgfId=477978"></a>Reverend William Paley (1743-1805), a famous Christian preacher in his day, gave an excellent exposition in accord regarding Jesus' doctrine on obedience in Matthew 7:21-22.</p>
<p class="BodyAfterHead"><a name="pgfId=477997"></a>Who was William Paley? "He was the greatest divine of the period," gifted with "remarkable vigor and clearness of intellect, and originality of character."<a class="footnote" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=478410"> 21</a> His "perspicacity of intellect and simplicity of style are almost unrivaled." Paley formulated in 1802 the famous watchmaker argument in favor of God as designer of the universe.</p>
<p class="BodyAfterHead"><a name="pgfId=477957"></a>In Paley's Sermons in The Works of William Paley (1825) volume six at page 201 et seq., we find this excellent analysis of Matthew 7:21. Paley explains what Jesus had to mean on the role of obedience and faith in salvation:</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=477921"></a>For instance, what words can be plainer, more positive, or more decisive of this point than our Saviour's own? "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 which is in Heaven." [Matt. 7:21.] There can be no doubt but that they who are here introduced as crying out to Jesus Christ `Lord, Lord,' are supposed to believe in him; yet neither their devotion, nor their faith which prompted it, were sufficient to save them. Id., at 214-215.</p>
<p class="BodyAfterHead"><a name="pgfId=477922"></a>As the Free Will Baptist (January 1860) at 78 likewise comments on the same passage: "[In] Matthew 7:21-27...[n]o fault is found with the faith of those that were cast out, but for disobedience they were condemned."</p>
<p class="BodyAfterHead"><a name="pgfId=477926"></a>After discussing Matthew 7:21, Paley next explains how Jesus re-emphasizes the same point in the very next sentence. Jesus speaks unquestionably of those who had faith, i.e., workers of prophecies and miracles in Jesus' name, but whose faith alone did not suffice:</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=477927"></a>Nay, farther our Lord, in the same passage, proceeds to tell his hearers, that many will say to him in that day, "Have we not prophesied in thy name, and in thy name have cast out devils, and in thy name done many wonderful works?" [Matt. 7:22.] It cannot be questioned but that they who do these things in Christ's name believe in Christ. Yet what will be their reception? "I will profess unto you I never knew you."<a class="footnote" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=479848"> 22</a> And who are they who shall be thus repulsed and rejected? No others than the workers of iniquity. "Depart from me, ye workers of iniquity." [Matt. 7:23.] Id. at 215.</p>
<p> </p>
<h3><a name="pgfId=477918"></a>Apostle John's Doctrine On Obedience</h3>
<p class="BodyAfterHead"><a name="pgfId=478070"></a>To uncover Jesus' `walk in the light' requirement in John 15:1-6, it is likewise helpful to compare Apostle John's doctrine on obedience. After all, Apostle John is the one penning these words in John 15:1-6. Who better than John to give us insight on their meaning. The first proof, of course, is John's view that as we walk in the light, the blood of Jesus keeps us clean in God's sight. (1 John 1:7-9, ASV.) The second, and conclusive proof, is we find John saying the same thing in 1 John 2:3-6. As you read this, ask yourself whether Christ's blood can conceivably apply to a disobedient Christian:</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=477902"></a>(3) And hereby we know that we know him, if we keep his commandments. (4) He that saith, I [deeply] know [egnoka Gk.] him, and keepeth not his commandments, is a liar, and the truth is not in him; (5) but whoso keepeth his word, in him verily hath the love of God been perfected. Hereby we know that we are in him: (6) he that saith he abideth in him ought himself also to walk even as he walked.<a class="footnote" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=478578"> 23</a> (1 John 2:3-6)(ASV)</p>
<p class="BodyAfterHead"><a name="pgfId=477903"></a>As mentioned before, this passage involves Apostle John speaking again of walking. Thus, when he said as "we walk in the light" the "blood of Jesus" cleanses us (1 John 1:7), we see 1 John 2:3-6 identifies what walking means. It clearly means "keepeth his word" which is equated with "keepeth... his commandments." (1 John 2:3,5.)</p>
<p class="BodyAfterHead"><a name="pgfId=478032"></a>What John also clearly says in 1 John 2:3-6 is that if you disobey Jesus, then you do not thoroughly know Him. The Greek word egnoka is formed by the prefix epi plus ginoska. The prefix epi here means above the norm, intensely. Thus, Vine's says its primary meaning is "to know thoroughly (epi, `intensive' [of] ginosko, `to know.')"<a class="footnote" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=478546"> 24</a></p>
<p class="BodyAfterHead"><a name="pgfId=478533"></a>Thus, you do not thoroughly know Jesus if you do not obey Him. Your lack of obedience is not merely a reflection of your never having faith in Christ. Rather, it shows your faith is the same shallow belief that demons have. Your disobedience proves you do not thoroughly know Jesus. As a result, your disobedience demonstrates the "love of God has [not yet] been perfected in you." (1 John 2:3-6.)</p>
<p class="BodyAfterHead"><a name="pgfId=478528"></a>Hence, be careful to note that if you are disobedient to Christ, John does not say it proves you never believed in Jesus. John knew those religious rulers who had "truly believed [epi-pisteousin] in Him but would not confess Him." (John 12:42; see <a class="XRef" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/John%203%2016.#37659"></a>.) John wrote prior to his Gospel that such "cowards...will be thrown into the lake of burning sulfur" with "unbelievers." (Rev. 21:8.) Thus John knew disobedience is proof you do not know Jesus well enough. It is proof that the love of God has not yet been perfected in you.</p>
<p class="BodyAfterHead"><a name="pgfId=477907"></a>In that light, 1 John 2:4 adequately explains what happens in 1 John 1:7-9 to the Christian who is not walking in the light. Such a Christian needs to repent and confess to have the blood of Christ cleanse them anew. You may have believed in Jesus but it ended there because you disobey Him. Disobedience makes your acceptance vain: "He that saith, I [deeply] know [egnoska] him, and keepeth not his commandments, is a liar." (1 Jn 2:4.)<strong><a name="pgfId=480487"></a></strong></p>
<p> </p>
<p> </p>
<p> </p>
<h3><a name="pgfId=478086"></a>
<div><img src="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml-1.gif" /></div>
Isaiah Prophecy of Messiah Confirms Conditional Atonement</h3>
<p class="BodyAfterHead"><a name="pgfId=478094"></a>Remember we previously quoted Don Fortner, the Pastor of Grace Baptist Church in Danville, Kentucky? He had written in God Sees No Sin<a class="footnote" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=478135"> 25</a>that once atonement is applied, God never sees you sin again: "God sees no sin in His people...The Son of God... made an end of our sins, and justified and sanctified us by His blood."</p>
<p class="BodyAfterHead"><a name="pgfId=478130"></a>However, in Isaiah, God warns that people will erroneously one day think when they sin that God does not see their sin. They will instead seek power over God with "incantations" -- the invocation of mere words -- in the hope these words protect them from God seeing their sin. Speaking of those deluded by such verbal "incantations," God says:</p>
<p class="Quote"><a name="pgfId=479361"></a>You said, "no one sees me" -- but your wisdom and your knowledge have misled you. (Isaiah 47:10 Dead Sea Scrolls Bible "DSSB.")<a class="footnote" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=478097"> 26</a></p>
<p class="BodyAfterHead"><a name="pgfId=478129"></a>In a word, people will wrongly think atonement applies so effectively that God never sees their ongoing sinning again as long as they utter an incantation. To disabuse people of this idea, God in Isaiah makes clear that the Servant who will suffer and atone for sin does not redeem those who recite incantations but only this type of person:</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=478098"></a>And a Redeemer will come to Zion, to those in Jacob, who turn from transgression, says the Lord. (Isaiah 59:20, DSSB.)</p>
<p class="BodyAfterHead"><a name="pgfId=478099"></a>God explains His principles of salvation that the Servant's sacrifice in chapter fifty-three provides:</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=478100"></a>(7) Let the wicked forsake his way, and the unrighteous person his thoughts; let him return to the Lord, and He will have mercy upon him, and He will freely pardon. (Isaiah 55, DSSB.)</p>
<p class="BodyAfterHead"><a name="pgfId=478101"></a>Deducing what this means is not difficult. If you "turn from transgression" and "forsake" your sinful ways and return to the Lord, God will freely pardon. Messiah will come to redeem those who do so.</p>
<p class="BodyAfterHead"><a name="pgfId=479371"></a>This redemption by Messiah was synonymous with atonement. In Hebrew, the word for atonement (kapper, kipper) derives from the noun kofer, which means ransom.<a class="footnote" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=479385"> 27</a> The activity of ransoming is also called redeeming.</p>
<p class="BodyAfterHead"><a name="pgfId=479395"></a>Thus, the very prophecy of Messiah in Isaiah teaches the same principle of atonement, redemption and ransom as Jesus did. Atonement initiates for and belongs to the humble and contrite.</p>
<p class="BodyAfterHead"><a name="pgfId=479372"></a>This principle only becomes stronger the more you read all the Messianic passages in Isaiah. After promising the suffering servant would come to take sins away (atonement), God repeats His salvation principles in Isaiah 66:2 (DSSB): "This is the one whom I will look upon: the one who is humble and contrite in spirit and who trembles at my word...." God explains it is these alone who will "inherit my Holy Mountain." (Isaiah 59:13). The words humble and contrite (about sin) are synonyms for repentance from sin. The words trembles at my words are a synonym for obedience.</p>
<p style="padding-left: 30px;" class="BodyAfterHead"><a name="pgfId=478151"></a>Two verses later, God says of this inheritance: "For thus says the high and lofty One who inhabits eternity, whose name is Holy: he will dwell in the height and the holy place, and also with the one who is of a contrite and humble spirit, to revive the spirit of the contrite, to revive the spirit of the humble...." (Isaiah 59:15 DSSB.)</p>
<p class="BodyAfterHead"><a name="pgfId=478103"></a>This is the same message as Jesus gives in the instruction to leave the sacrifice at the altar and go be reconciled to anyone you offended. Only the repentant and contrite about sin will receive an effective atonement.</p>
<p> </p>
<p> </p>
<h3><a name="pgfId=478699"></a>
<div><img src="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml-1.gif" /></div>
Ezekiel's Prophetic Message on Salvation</h3>
<p class="BodyAfterHead"><a name="pgfId=478613"></a>A further confirmation of what Jesus is saying is by finding the parallel doctrine in Ezekiel. The Prophet has the identical logic to what Jesus says in Matthew 5:23-24.</p>
<p class="BodyAfterHead"><a name="pgfId=479409"></a>Ezekiel teaches when you are sinning, but repent (and do works worthy of repentance), you have (eternal) life, and all your sins are forgotten. (Note the order: repentance including works-of-reconciliation followed by wiping out of past sins.) However, when you are righteous but sin again, you (spiritually) die, and all your good deeds are forgotten. Life and death, in the spiritual sense, hence turns on obedience. Failure of obedience means death. Repentance and continuing to obey (maintenance) keeps you abiding in life. Despite Prophet Ezekiel delivering this message direct from God Almighty, few Christians have read this. Let's listen:</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=478620"></a>And thou, son of man, say unto the children of thy people, "The righteousness of the righteous shall not deliver him in the day of his transgression; and as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall he that is righteous be able to live thereby in the day that he sinneth. (13) When I say to the righteous, that he shall surely live; if he trust to his righteousness, and commit iniquity, none of his righteous deeds shall be remembered; but in his iniquity that he hath committed, therein shall he die. (14) Again, when I say unto the wicked, Thou shalt surely die; if he turn from his sin, and do that which is lawful and right; (15) if the wicked restore the pledge, give again that which he had taken by robbery, walk in the statutes of life, committing no iniquity; he shall surely live, he shall not die. (16) None of his sins that he hath committed shall be remembered against him: he hath done that which is lawful and right; he shall surely live." (Eze 33:12-16 ASV.)</p>
<p class="BodyAfterHead"><a name="pgfId=478727"></a>What could be more plain? What could be more decisive on what Jesus teaches? Ezekiel's sequence in verses fifteen and sixteen precisely match the command of Jesus to be reconciled to the one you offended before atonement applies:</p>
<p> </p>
<p> </p>
<table>
<caption>
<h6 class="TableTitle"><a name="pgfId=478752"></a><span style="font-size: large;">Parallel Ezekiel 33 to Matthew 5:23-24</span></h6>
</caption>
<tbody>
<tr>
<th>
<p class="CellHeading"><a name="pgfId=478756"></a><em>First Be Reconciled</em></p>
</th><th>
<p class="CellHeading"><a name="pgfId=478758"></a><em>Then Atonement</em></p>
</th>
</tr>
<tr>
<td>
<p class="CellBody"><a name="pgfId=478803"></a>"if the wicked restore the pledge, give again that which he had taken by robbery, walk in the statutes of life, committing no iniquity...." (Ezekiel 33:15).</p>
<p class="CellBody"><a name="pgfId=478760"></a></p>
</td>
<td>
<p style="padding-left: 30px;" class="CellBody"><a name="pgfId=478798"></a>"None of his sins that he hath committed shall be remembered against him...." (Ezekiel 33:16).</p>
<p class="CellBody"><a name="pgfId=478762"></a></p>
</td>
</tr>
<tr>
<td>
<p class="CellBody"><a name="pgfId=478819"></a>"leave there thy [atoning] sacrifice before the altar, and go thy way, first be reconciled to thy brother" (Matt 5:24a)</p>
</td>
<td>
<p style="padding-left: 30px;" class="CellBody"><a name="pgfId=478836"></a>"and then come and offer thy [atoning] sacrifice." (Matt 5:24b)</p>
<p class="CellBody"><a name="pgfId=478766"></a></p>
</td>
</tr>
</tbody>
</table>
<p> </p>
<p> </p>
<h3><a name="pgfId=478087"></a>
<div><img src="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml-1.gif" /></div>
Cheap Grace Commentators On Leaving Your Sacrifice At The Temple</h3>
<p class="BodyAfterHead"><a name="pgfId=477797"></a>The message of Jesus on atonement is not welcomed by faith alone doctrine. It would imply a condition other than faith is necessary to have atonement apply. Jesus would require first, just as the prophets had claimed, repentance from sin and works-worthy-of-repentance -- what Jesus describes as making reconciliation with the one you offended. You are to do what it takes to allay the righteous anger of anyone you offended.</p>
<p class="BodyAfterHead"><a name="pgfId=477798"></a>How do cheap grace commentators deal with Matthew 5:23-24? Do they elucidate its meaning by any plain reading? No. They do everything possible to downplay that this passage has anything to do with atonement.</p>
<p> </p>
<h3><a name="pgfId=479431"></a>Clarke: A Commentator In Turmoil</h3>
<p class="BodyAfterHead"><a name="pgfId=475959"></a>Clarke makes a commentary on this passage. He gets this right initially. Clarke says Jesus means "Do not attempt to bring any offering to God while thou...hast any difference with thy neighbor, which thou hast not used thy diligence to get adjusted."</p>
<p class="BodyAfterHead"><a name="pgfId=475960"></a>However then Clarke tries to spin this to be about repentance prior to an "act of religious worship." He does not want you to see Jesus is talking about sacrifice -- Atonement.</p>
<p class="BodyAfterHead"><a name="pgfId=475963"></a>Clarke next tries to take the focus off the need for you to obtain forgiveness from sin against another. He says that the real problem is you have "enmity in your heart" and this needs to be removed. Clarke's claim is false.</p>
<p class="BodyAfterHead"><a name="pgfId=475964"></a>Rather, Jesus says the problem to overcome is that someone else has "something against you." It is not at all that you have some burning anger against the other.</p>
<p class="BodyAfterHead"><a name="pgfId=479441"></a>However, toward the end of his commentary, Clarke correctly restates Jesus' point. "My own obstinacy...must render me utterly unfit to receive any good from God's hands...." Yet, Clarke cannot bring himself to acknowledge this obstinacy impacts salvation. Clarke cannot say Jesus refuses atonement until one resolves their obstinacy about sin. So at the last second, Clark spins this again away from such a conclusion. He repeats the idea that my worship (not atonement) is unacceptable prior to repentance. What Jesus supposedly is talking about is not atonement but whether we bring to God "worship...in an acceptable manner."</p>
<p class="BodyAfterHead"><a name="pgfId=479456"></a>One can see that faith-alone commentary is in turmoil as it tries to explain this passage. The reason is this passage utterly destroys faith alone doctrine. Tyndale was right.</p>
<p> </p>
<p> </p>
<div>
<h3><a name="pgfId=480107"></a>
<div><img src="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml-1.gif" /></div>
Conclusion</h3>
<p class="BodyAfterHead"><a name="pgfId=480120"></a>Hence, while most today claim someone can come to Jesus in an ungodly state and be justified by faith alone, they do not understand the nature of atonement in the age of Christ. They think Abraham's faith is alone sufficient in the era of Christ. Yet, Abraham would have known that God put the atonement system in effect through Moses after Abraham. In fact, God says He deliberately delivered orders on "sacrifices or offerings" for the first time only after He first gave the Law (principally the Ten Commandments) to obey. (Jer. 7:22-23.) God says He did so to prove the priority of obedience over sacrifice. Id. Hence, when Jesus came to "fulfil the (Mosaic) Law" and not to "abolish it" (Matt. 5:17), Jesus did not come to fulfill any pre-Mosaic principle of atonement alive during Abraham's age. Jesus' atonement was only under the Mosaic Law. His atonement is hence subject to all the clarifications made by the Prophets on the conditional effectiveness for atonement under the Mosaic Law. Thus, in a post-Abrahamic age, even Abraham would know that no one who seeks that atoning sacrifice of Jesus to apply to them can accept the free gift of God on the altar and also imagine it has unconditional effectiveness. Abraham can read that the Mosaic principles are "eternal for all generations." (Ex. 27:21; 30:21; Lev. 6:18; 7:36; 10:9; 17:7; 23:14, 21, 41; 24:3; Num. 10:8; 15:15.) Hence, if you want the benefit of Jesus' atonement to apply to you, you have to accept it on Jesus' terms. His atonement only has a conditional effectiveness. You may not plea His blood until you "go thy way [and] first be reconciled to thy brother, and then come and offer thy [atoning sacrifice]." (Matt. 5:24.) As Apostle John said, "confess your sins" and "keep walking in the light," and the "blood of Jesus will keep cleansing you." (1 John 1:7-9.)</p>
</div>
<hr />
<div class="footnotes">
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">1.</span> <a name="pgfId=477070"></a>Dan Fortner, God Sees No Sin at http://www.pristinegrace.org/media.php?id=297 (accessed 8-25-07).</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">2.</span> <a name="pgfId=479616"></a>Barnes and Clarke both concur the meaning here is "sacrifice."</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">3.</span> <a name="pgfId=479619"></a>The Greek word is thusiasterion. It literally means "sacrifice place." (Interlinear Scripture Analyzer.) Barnes concurs that this meant the "altar... in front of the Temple, and was the place on which sacrifices were made." Jesus uses this identical expression in Matthew 23:18, typically translated as "gift upon the altar." Barnes says in that verse Jesus means the "altar of burnt offerings" in the court of the priests. "It was made of brass, about thirty feet in length and breadth, and fifteen feet in height." He continues, saying here were "offered all the beasts and bloody oblations of the temple." See Albert Barnes,<em> Notes Explanatory and Practical on the Gospels: Designed for Sunday School Teachers</em> (Harper &amp; Brothers, 1853) at 262.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">4.</span> <a name="pgfId=479213"></a>The word atone in Hebrew is related to the word kofer, to ransom. ("Atonement," Jewish Encyclopedia). There were various kofers to make for various sins. For example, if a man was killed by an ox, there was a special kofer for that. (Ex. 21:30, kofer.) The kofer was sometimes the blood of sacrifice. (Lev. 17:11.) Other times it was a money offering, called a kesef kippurim. (Exodus 30:15-16.)(Id.) http://jewishencyclopedia.com/view.jsp?artid=2092&amp;letter=A&amp;search=atonement.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">5.</span> <a name="pgfId=477296"></a>See online chapter `Works Worthy of Repentance."</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">6.</span> <a name="pgfId=479071"></a>Albert Barnes, <em>Notes Explanatory and Practical on the Gospels: Designed for Sunday School Teachers</em> (Harper &amp; Brothers, 1853) at 69-70.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">7.</span> <a name="pgfId=479023"></a>Campbell's doctrine of "no creed but the Bible" sought unity by relying only upon the teachings of Jesus and the apostles, thereby dispensing with formal creeds. This also required dispensing with denominational names such as "Baptist," because it did not follow the original depiction of Christ's followers. Campbell said they were known as a "disciple of Christ." This effort to restore primitive Christianity led to the founding of the Disciples of Christ and Churches of Christ. In 1880, there were 592 Disciples of Christ churches with 592,000 members. For more on the background of this movement, see http://www.mun.ca/rels/restmov/texts/wlhayden/etc/TCCODOC.HTM (last accessed 5/7/2007). In soteriology, they teach the necessity of "faith and repentance." They also emphasize obedience. See "Disciples of Christ," <em>A Religious Encyclopedia</em> (Ed. Philip Schaff)(1894).</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">8.</span> <a name="pgfId=478171"></a>"Wherewith shall I come before Jehovah, and bow myself before the high God? shall I come before him with burnt-offerings, with calves a year old? (7) will Jehovah be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my first-born for my transgression, the fruit of my body for the sin of my soul? (8) He hath showed thee, O man, what is good; and what doth Jehovah require of thee, but to do justly, and to love kindness, and to walk humbly with thy God?" (Micah 6:6-8 ASV.)</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">9.</span> <a name="pgfId=478194"></a>"Take with you words, and return unto Jehovah: say unto him, Take away all iniquity, and accept that which is good: so will we render as bullocks the offering of our lips." (Hos 14:2 ASV.)</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">10.</span> <a name="pgfId=478214"></a>"Oh that there were one among you that would shut the doors, that ye might not kindle fire on mine altar in vain! I have no pleasure in you, saith Jehovah of hosts, neither will I accept an offering at your hand." (Mal 1:10 ASV.)</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">11.</span> <a name="pgfId=477349"></a>"Korban," <em>Wikipedia Encyclopedia</em>.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">12.</span> <a name="pgfId=475917"></a>Brad H. Young, <em>The Parables: Jewish Tradition and Christian Interpretation</em> (Massachusetts: Hendrickson, 2000) at 123.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">13.</span> <a name="pgfId=475921"></a>Id., at 123-24.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">14.</span> <a name="pgfId=475925"></a>Quoted in id., at 124.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">15.</span> <a name="pgfId=477872"></a>For full discussion on that passage, see <a class="XRef" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Repent%20or%20Perish%20#fixed.#23686"></a>et seq.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">16.</span> <a name="pgfId=477878"></a>For full discussion on that passage, see <a class="XRef" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Hell%20Whole%20shortened.#12788"></a>e seq.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">17.</span> <a name="pgfId=477744"></a>For extensive discussion on the Metaphor of the Vine, see the chapter beginning at <a class="XRef" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Metaphor%20of%20the%20Vine.#22551"></a>.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">18.</span> <a name="pgfId=479334"></a>See <a class="XRef" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/preface%20specially%20formatted.#33999"></a>et seq. of the Preface.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">19.</span> <a name="pgfId=478389"></a>"And why call ye me, Lord, Lord, and do not the things which I say?" (Luke 6:46 ASV.)</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">20.</span> <a name="pgfId=477986"></a>For full discussion, see <a class="XRef" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Repenting%20v%20Doing.#36630"></a>et seq., and page 566.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">21.</span> <a name="pgfId=478410"></a><em>The Chambers Cyclopedia of English Literature</em> (1844) under "Dr. Paley" at page 651 et seq.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">22.</span> <a name="pgfId=479848"></a>The expression "I never knew you" is an axiom in that culture. A parent who did not want to see their child killed due to wilful disobedience (under the Mosaic Law) in this life would deny ever knowing the child. The effect of such temporal relief was that the child was cut off from any inheritance from the parent. See my prior book, <em>Jesus' Words Only</em> (2007) at 208 fn.13.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">23.</span> <a name="pgfId=478578"></a>Cf. "[The man who] hath walked in my statutes, and hath kept mine ordinances, to deal truly; he is just, he shall surely live, saith the Lord Jehovah." (Eze 18:9 ASV.) For more on justification, see <a class="XRef" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Justification%20with%20pages%20# showing.#32032"></a>.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">24.</span> <a name="pgfId=478546"></a><em>Vine's Commentary</em> on epiginoska's usage in 2 Pe 2:20 and 22.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">25.</span> <a name="pgfId=478135"></a>Dan Fortner, <em>God Sees No Sin</em> at http://www.pristinegrace.org/media.php?id=297 (accessed 8-25-07).</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">26.</span> <a name="pgfId=478097"></a>The Isaiah text was recovered in the 1950s at the Dead Sea town of Qumran. It was finally translated in 1999 by Abegg, Flint and Ulrich as the<em> Dead Sea Scrolls Bible: The Oldest Known Bible Translated for the First Time Into English</em> (DSSB.)</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">27.</span> <a name="pgfId=479385"></a>See "Atonement," Encyclopedia of Judaism. It explains: "The root (`kipper'), to make atonement.... seems to be a derivative from the noun `kofer' (ransom) and to have meant originally `to aton</p>
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<h2 class="Heading2"><a name="pgfId=477749"></a>Impact Of Disobedience &amp; Lack of Contrition On Atonement</h2>
<p class="BodyAfterHead"><a name="pgfId=477698"></a>A positive requirement always has a negative implication. If you must do something to be clean, the failure to do that something means you will in that situation not be clean.</p>
<p class="BodyAfterHead"><a name="pgfId=477720"></a>Here, Apostle John necessarily implies if you do not confess your sins, atonement does not apply in the first place. This gets back to Jesus' statement that you must first `be reconciled to the one you offended.' (Matthew 5:23-24.) Absent works worthy of repentance, atonement is out-of-the question. As Apostle Peter identically states, "Repent ye therefore, and turn again, that your sins may be blotted out...." (Acts 3:19 ASV.)</p>
<p class="BodyAfterHead"><a name="pgfId=477724"></a>The second implication from what John says is pretty clear. He says as "we walk in the light," i.e., obey God, the blood of Jesus keeps us clean from all sins. It follows directly that disobedience would mean the atonement is rolled back. We are seen as sinning. Without atonement covering you, you lose God's cleansing of you of sin.</p>
<p class="BodyAfterHead"><a name="pgfId=477757"></a>This directly ties back to Jesus' words in John 15:1-6. Jesus says that "every branch that bears fruit (i.e., obeys), He (God) is keeping clean." (John 15:2.) The negative implication would mean that any fruitless branch, i.e., one not walking in the light, will not be kept clean in God's eyes. Just as Apostle John implies in 1 John 1:7-9, atonement ceases its effectiveness upon disobedience.</p>
<p class="BodyAfterHead"><a name="pgfId=477785"></a>In fact, Jesus does not leave this to simply implication. Jesus in the Metaphor of the Vine specifically warns the eleven apostles who are "clean right now" of the loss of salvation of even a "branch in me." Jesus says a "branch in me" that is not producing fruit is "taken away" (John 15:2.) The branch taken away Jesus later says is "thrown outside" and burned. (John 15:6.) This is obviously a picture of final condemnation in hell.<a class="footnote" href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=477744"> 17</a></p>
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<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
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<h2><span>Chapter 2</span><span> The Repentant Goes Home Justified &amp; The Shallowly Righteous Does Not</span></h2>
<h3><span>Who Goes Home Justified? Who Does Not?</span></h3>
<p><span>Jesus taught how one </span><span>is </span><span>justified and </span><span>not </span><span>justified in the Parable of the Publican and the Pharisee. Jesus uses the same word for </span><em>justified</em><span> as Paul used everywhere that Paul taught about justification. Jesus clearly ties initial justifica</span><span></span><span>tion to </span><strong><em>repentance from sin</em></strong><span>. Jesus then ties the lack of justifi</span><span></span><span>cation to a similar lack of repentance — this time over the failure to recognize an incomplete obedience. Hence, Jesus means by justification God’s standards for imputing atone</span><span></span><span>ment to you, as discussed in the prior chapter.</span></p>
<p><span>Is there any way to square this parable with the idea that Jesus teaches justification initiates and is maintained by a moment of faith, let alone by faith alone? We will explore the arguments that try to square it that way.</span></p>
<p><span>First, let’s listen to Jesus alone.</span></p>
<p style="padding-left: 30px;"><span>(9)</span><span> And he spake also this parable unto certain </span><span>who trusted in themselves that they were righteous</span><span>, and set all others at nought:</span><span><sup>1</sup></span><span> (10) Two men went up into the temple to pray; the one </span><span>a Pharisee, and the other a publican</span><span>. (11) The Pharisee stood and prayed thus with him</span><span></span><span>self, </span><span>God, I thank thee, that I am not as the rest of men, extortioners, unjust, adulterers, or even as this publican. (12) I fast twice in </span><span>the week; I give tithes of all that I get</span><span>. (13) But the publican, standing afar off, </span><span>would not lift up so much as his eyes unto heaven, but</span><strong><em> smote his breast, saying, God, be thou merciful to me a sinner</em></strong><span>. (14) I say unto you, This man went down to his house</span><span> </span><strong><em>justified </em></strong><span>rather than the other</span><span>: for every one that </span><span>exalteth himself</span><span> shall be humbled; but he that </span><span>humb</span><span></span><span>leth himself</span><span> shall be exalted. (Luke 18:9-14 ASV.)</span></p>
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<p> </p>
<p><span>1. </span><span>Other versions are clearer: “To some who were confident of their own righteous</span><span></span><span>ness and looked down on everybody else....” (Luke 18:9.)</span></p>
<p> </p>
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<p>This parable is not hard to discern, particularly if you recognize that Jesus uses a Pharisee as the religious ruler to contrast against a Publican. Let’s put the comparisons and contrasts side-by-side in a table so the meaning is inescapable.</p>
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<h5><img src="/images/stories/Salvation/table1justification-small.jpg" width="554" height="302" alt="table1justification-small" /></h5>
<p><span>Thus, the Publican </span><span>does something different</span><span> than the Pharisee. The only difference is the Publican repents from sin he committed. The Publican sees the Law which he has failed to obey and he confesses his wrong. Thus, he “humbles” him</span><span></span><span>self, as Jesus puts it. The Pharisee does not </span><span>act</span><span> similarly. He </span><strong><em>fails to humble himself</em></strong><span>. He does not see how his shallow knowledge of God’s Law causes his conduct to fall below the Law’s standards. Instead, he</span><span> exalts</span><span> himself. He praises him</span><span></span><span>self and his </span><span>two relatively insignificant good deeds</span><span> of </span><span>fasting </span><span>and </span><span>tithing</span><span>.</span></p>
<p><span>Is the Pharisee’s problem in the parable that he has sufficient good deeds and </span><span>no sin</span><span>? Is the Pharisees’ problem that he thinks he is justified by obedience, but that is a wrong salvation formula (even an heretical one)?</span></p>
<p><span>The Modern Faith-alone gospel asserts, as we discuss below, that the Pharisee’s flaw which causes lack of justifica</span><span></span><span>tion is he in fact had </span><span>no sin</span><span> and was </span><span>one-hundred percent obe</span><span></span><span>dient. </span><span>The Pharisee supposedly did not realize this is not enough to be saved. This way faith-alone advocates can maintain works of obedience supposedly do not justify. By contrast, the Publican was</span><strong><em> supposedly</em></strong><span> </span><span>disobedient</span><span> and because he had faith alone, the cheap grace proponents insist this is why he went home justified. This interpretation is shocking to say the least.</span></p>
<p><span>Before we give time to the Cheap Grace Gospel pro</span><span></span><span>ponents to argue these two points, let’s do our own careful analysis.</span></p>
<p><span>First, what did Jesus really intend us to see was the error of the Pharisee? What also did Jesus want us to recog</span><span></span><span>nize as the </span><span>cause</span><span> of the Pharisee’s failing?</span></p>
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<h5><span>Pharisees’ Flaw Was Failure To Repent Of Sin</span></h5>
<p><span>First and foremost, it is obvious Jesus wants us to understand that</span><em><strong> had the Pharisee repented from sin, he too would be justified</strong></em><span>. This was the missing piece in the Phari</span><span></span><span>see’s visit to the temple. It is the only behavior different between the two men. Jesus calls it here </span><span>humbling</span><span> yourself. The Pharisee instead </span><span>exalted</span><span> himself.</span></p>
<p><span>Yet, this simple truth would destroy ‘justification by faith alone’ doctrine if the truth of what Jesus taught were ever spread far and wide. Thus, this obvious reading is ignored. Or the passage is twisted, as we shall see.</span></p>
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<h5><span>Pharisees Are Jesus’ Example Of Shallow-Law Keepers</span></h5>
<p><span>Second, Jesus says in the parable that the cause of the failure of the Pharisee in the Temple to repent was his </span><strong><em>incomplete knowledge and adherence</em></strong><span> to God’s Law.</span></p>
<p><span>Jesus says the Pharisee in the Temple praises himself for tithing. Jesus elsewhere said Pharisees were good about following this less important command to tithe. However, Jesus faulted the Pharisees for </span><strong><em>ignoring the weightier commands of the Law</em></strong><span>. (Matt. 23:23). The Pharisee in the Temple also was right that he followed the fasting rules twice a week.</span></p>
<p><span>However, that was a command from the Oral Law,</span><span><sup>2</sup></span><span> not the written Law given Moses. Jesus said elsewhere that the Phar</span><span></span><span>isees negated the written Law by requiring obedience to their Oral Law — “mere commandments of men.” (Matt. 15:9.)</span></p>
<p><span>Thus, the cause of the Pharisee’s</span><strong><em> failure to repent</em></strong><span> was</span><em><strong> his sect’s shallow knowledge of God’s Law</strong></em><span>. In other words, the Pharisee was being destroyed by his shallow </span><span>belief</span><span> in what laws applied to himself. This was precisely what God said destroyed the people in Hosea 4:6. God said in Hosea that because the religious leaders were no longer teaching the </span><span>full Law, the people were being destroyed.</span><span><sup>3</sup></span><span> This is why Jesus elsewhere taught only when your “righteousness exceeds the righteousness of the Pharisees can you enter the kingdom of heaven.” (Matt. 5:20.) Their righteousness was shallow.</span></p>
<p><span>Hence, contrary to what faith alone doctrine insists, Jesus was not teaching justification was lacking because the Pharisee was perfectly obeying the Law but lacked faith. Rather, Jesus is pointing precisely at someone who does not</span></p>
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<p> </p>
<p><span></span><span>2. The Pharisees fasted twice a week — on Mondays and Thursdays. This is deducible from an early Second Century document — the </span><em>Didache</em><span>, sometimes called the</span><em>Teaching of the Twelve Apostles</em><span>. It instructs: “Be careful not to schedule your fasts at the times when the hypocrites fast. They fast on the second (Monday) and fifth (Thursday) day of the week, therefore make your fast on the fourth (Wednesday) day and the Preparation day (Friday, the day of preparation for the Sabbath-Satur</span><span></span><span>day).” (</span><em>Didache</em><span> 8:1.)</span></p>
<p><span></span><span>3. For full discussion, see 151 </span><span>et seq.</span></p>
<p> </p>
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<p>keep the Law but merely thinks he does so as he waters it down. The Pharisees had replaced the written Law with their oral traditions. Hence, the Pharisee’s doctrine<em><strong> was so off </strong></em>that as he stands in front of the temple he can assure himself that he is obedient <em><strong>without realizing he was not obedient</strong></em> to God’s true Laws. He may have been faithful in keeping the oral law which his compatriots invented. This permitted himself to engage in self-justification by means of shallow doctrines. But it did not make the Pharisee truly obedient to God’s Law and hence justified.</p>
<p><span>Hence, this parable is not saying one is lacking justifi</span><span></span><span>cation if one obeys the Law perfectly.</span></p>
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<h5><span>Smug Self-Righteousness: What It Represents In Jesus’ Lesson</span></h5>
<p><span>The Pharisee in the parable also thanked God that he was not like those who were “extortioners, unjust, and adul</span><span></span><span>terers” such as the Publicans. Yet, was this true? Or was it a smug self-righteous attitude?</span></p>
<p><span>Jesus elsewhere said the Pharisees taught </span><em><strong>a diluted doctrine on adultery</strong></em><span>, permitting lust for a married woman if it did not end up in the act of adultery.</span><span><sup>4 </sup></span><span>By having a wrong view of the Law on adultery, this Pharisee’s self-examination ended up</span><em><strong> shallow</strong></em><span> and defective on the very issue of adultery which this Pharisee was congratulating himself that he obeyed.</span></p>
<p><span>Thus, the danger for the Pharisee was two-fold. He thought obedience to the Oral Law pleased God when in fact it had the opposite effect.</span></p>
<p><span>Second, when the Pharisee in the parable prayed to God, he did not have an adequate and clear </span><span>knowledge</span><span> of the Law. He could not do a proper self-examination. Such knowl</span><span></span><span>edge of Scripture is crucial to repent in favor of obedience to obtain justification in God’s sight. (Deut. 6:25.) </span><strong><em>Without knowledge of the Law, this leads to self-righteousness</em></strong><span>.</span></p>
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<p> </p>
<p><span>4. </span><span>See page 165 </span><span>et seq.</span></p>
<p> </p>
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<p>You are left to rely upon your own perceptions of right and wrong. Indubitably, due to self-interest, this leads to self-affirming thoughts. In a word, smug self-righteousness will result.</p>
<p><span>The Pharisee’s mistake was thus two-fold: he trusted in obedience to the Oral Law would impress God. He was also smug in his knowledge of the Law,</span><em><strong> assuming incorrectly that he kept it perfectly</strong></em><span>.</span><span><sup>5</sup></span><span> This closed his mind to repentance.</span></p>
<p><span>This smugness is thus clearly what led the Pharisee to fail to repent. Jesus wanted us to see his blindness was about the Law’s provisions. With a mind closed against the Law’s principles, the Pharisee became smug about his right standing with God. The Pharisee was unable to even repent properly about adultery because of wrong doctrine on when it takes place. The Pharisee’s law-negating doctrines doomed him to never be able to properly repent. His resultant smugness locked him into a false sense of being right with God.</span></p>
<h3><span>Was The Pharisee Being Scolded On His Doctrine Of Justification By Jesus?</span></h3>
<p><span>The faith alone advocate, we shall see, is going to claim Jesus was scolding the Pharisee instead on his doctrine of justification. Allegedly, Jesus wants us to realize the Phari</span><span></span><span>see erroneously thought that he could maintain justification by works of obedience.</span></p>
<p><span>However, if Jesus taught that no one is justified by obeying the Law, Jesus would contradict </span><span>numerous</span><span> Scrip</span><span></span><span>tures, including provisions in the Law of Moses. (Deut. 6:25, discussed in the next section.) Jesus would therefore become a false prophet under Deuteronomy 13:1-5. This says anyone with signs and wonders who seduces us from following the Law is to be regarded as a false prophet even if their signs and wonders “come to pass.” But Jesus did not teach justification</span></p>
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<p> </p>
<p><span>5. </span><span>Paul reflected having precisely this self-image of his time as a Phari</span><span></span><span>see. He said: “as touching the law, [I was] a Pharisee; (6)... as touching the righteousness which is in the law, found blameless.” (Phillipians 3:5-6 ASV.)</span></p>
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<p>was without obedience to the Law. Only the Modern Gospel of Cheap Grace does so. It tries to impress such an heresy on top of Jesus’ parable. To do this, they must engage in a highly distorted reading.</p>
<p><span>To answer this issue, we need to look at the Law and the Prophets, and what they teach on justification.</span></p>
<h3><span>Justification In the Law of Moses</span></h3>
<p><span>Deuteronomy 6:25 states:</span></p>
<p style="padding-left: 30px;"><span>And it</span><strong><em> shall be righteousness</em></strong><span> unto us, </span><em>if we observe to do all this commandment </em><span>before Jehovah our God, as he hath commanded us. (ASV).</span></p>
<p><span>This teaches that ongoing justification is from </span><span>observ</span><span></span><span>ing to do all the commandments </span><span>God had given to Moses. Notice this is not explaining how justification </span><span>initiates</span><span>. This is talking about how justification is </span><span>maintained.</span></p>
<p><span>The Lutheran scholars Keil &amp; Delitzsch in their </span><em>Commentary on the Old Testament</em><span> </span><span>agree on this meaning of Deu</span><span></span><span>teronomy 6:25:</span></p>
<p style="padding-left: 30px;"><span>[O]ur righteousness will consist in the obser</span><span></span><span>vance of the law; we shall be</span><strong><em> regarded and treated by God as righteous, if we are diligent in the observance of the law</em></strong><span>.</span></p>
<p><span>Plaut, a Jewish commentator, concurs. (See Footnote 10 on page 137.) Thus, God taught in Deuteronomy 6:25 that if we obey the law it will impute righteousness to us. It was the identical principle Jesus had for when atonement applies, as demonstrated in the prior chapter.</span></p>
<p><span>The same is found in Leviticus 18:5.</span></p>
<p style="padding-left: 30px;"><span>Ye shall therefore </span><span>keep my statutes</span><span>, and mine ordinances; which </span><span>if a man do</span><span>, he shall</span><span> live</span><span> in them: I am Jehovah. (Lev 18:5 ASV.)</span><span><sup>6</sup></span></p>
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<p>6. Paul quotes this verse and understood this is as “righteousness of the law.” (Romans 10:5; Gal. 3:12.) Paul then appears to say after Christ, righteousness is <em><strong>no longer by obeying the Law</strong></em>, but now is by having <em>pistis</em>, typically translated as faith. Paul says “the Law is not of faith (pistis).” (Gal. 3:11-12.) However, unless Paul meant faithfulness by <em>pistis </em>in his doctrine, Paul would be contradicting inspired Scripture. If so, Paul would be a false prophet. (Deut. 13:1-5; Isaiah 8:20.) Thus, if Paul meant to suggest that Leviticus 18:5 were ever superseded in the NT, this would nullify God’s word that these words given Moses were “eternal for all generations.” See <a href="http://www.biblegateway.com/passage/?search=exodus%2027:21&amp;version=KJV">Ex. 27:21</a>; <a href="http://www.biblegateway.com/passage/?search=exodus%2030:21&amp;version=KJV">30:21</a>; <a href="http://www.biblegateway.com/passage/?search=leviticus%206:18&amp;version=KJV">Lev. 6:18</a>; <a href="http://www.biblegateway.com/passage/?search=leviticus%207:36&amp;version=KJV">7:36</a>; <a href="http://www.biblegateway.com/passage/?search=leviticus%2010:9&amp;version=KJV">10:9</a>; <a href="http://www.biblegateway.com/passage/?search=leviticus%2017:7&amp;version=KJV">17:7</a>; <a href="http://www.biblegateway.com/passage/?search=leviticus%2023:14&amp;version=KJV">23:14</a>, <a href="http://www.biblegateway.com/passage/?search=leviticus%2023:21&amp;version=KJV">21</a>, <a href="http://www.biblegateway.com/passage/?search=leviticus%2023:41&amp;version=KJV">41</a>; <a href="http://www.biblegateway.com/passage/?search=leviticus%2024:3&amp;version=KJV">24:3</a>; <a href="http://www.biblegateway.com/passage/?search=numbers%2010:8&amp;version=KJV">Num. 10:8</a>. Therefore, either we have mistranslated or misunderstood Paul or, by the Bible’s very blunt and harsh rule, Paul is a false prophet. This is fully discussed in my prior book, <em>Jesus’ Words Only</em> (2007). As we shall see, Paul often meant faithfulness (obedient living) by <em>pistis</em>. See page 468. If translated that way, Paul is fully consistent with the Law and Prophets. Yet, the dilemma of what Paul teaches when tension exists with Jesus’ words or the Law &amp; Prophets is non-existent for the true Christian. The true follower of Jesus obviously follows whatever Jesus teaches and wherever He leads. See <em>Jesus’ Words Only</em> (2007).</p>
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<p><strong>Justification In The Prophets</strong></p>
<p><span>We will see the same principle again in this quote from Ezekiel:</span></p>
<p style="padding-left: 30px;"><span>But if a man be </span><span>just</span><span>, and do that which is law</span><span></span><span>ful and right (Eze 18:5 ASV.)</span></p>
<p style="padding-left: 30px;"><span>.... [and] hath </span><strong><em>walked in my statutes, and hath kept mine ordinances</em></strong><span>, to deal truly; </span><em><strong>he is just</strong></em><span>, he shall surely live, saith the Lord Jehovah. (Eze 18:9 ASV.)</span></p>
<p><span>Hence, the obedient is </span><span>just</span><span> and he will </span><span>live. </span><span>Likewise, the correct translation of Habakkuk 2:4 is </span><span>that the “just shall </span><span>live</span><span> by his</span><strong><em> faithfulness</em></strong><span>.” In Hebrew, this means </span><em>obedient living</em><span>.</span><span><sup>7</sup></span><span> The fact the Septuagint of 247 B.C. translated this passage with an ambiguous Greek word</span><em> pistis</em><span>, which can mean either </span><em>faithfulness</em><span> or</span><em> faith</em><span>,</span><span> has led commen</span><span></span><span>tators to shallow out Habakkuk’s meaning of justification. They have often opted to translate it as</span><em> faith</em><span>, not </span><em>faithfulness</em><span> </span><span>in several English translation.</span><span><sup>8</sup></span><span> However, we cannot permit a </span><span>Greek translation like the Septuagint to change God’s word in Habakkuk 2:4. Nor would that translation error — no matter what respected figure was misled by such a mistranslation</span><span><sup>9 </sup></span><span>—</span><span> ever let us ignore Deuteronomy 6:25 and Ezekiel 18:5, 9, and a host of other passages on justification. Especially, when the Lord Jesus has the identical view of justification as we find in the Law and the Prophets.</span></p>
<h3><span>What About Genesis 15:6?</span></h3>
<p><span>There are no other passages in the Scripture that deal with justification. What about Genesis 15:6? It was another Septuagint mistranslation that misled respected New Testa</span><span></span><span>ment figures to see that verse as dealing with justification. </span><span>Genesis 15:6 had nothing to do with justification whatso</span><span></span><span>ever in the original Hebrew text.</span><span> An erroneous understand</span><span></span><span>ing was born solely due to a defect in the Septuagint Greek</span></p>
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<p> </p>
<p><span></span><span>7. In most English texts where Paul quotes Habakkuk in its Septuagint translation, </span><span>pistis</span><span> is rendered as </span><span>faith</span><span> rather than </span><span>faithfulness</span><span>. This translation would make it appear Paul was duped by the ambiguity in the Greek word </span><span>pistis. </span><span>However, no such ambiguity is present in the Hebrew original word </span><span>emunah</span><span>. The Hebrew word </span><span>emunah</span><span> in Habakkuk 2:4 is derived from </span><span>aman, </span><span>“to be firm, last.” When used as a personal attribute of man, it means fidelity in word and deed. See Jer.7:28; Jer. 9:2; Psalm 37:3. However, for doctrinal reasons, many English translations of Habakkuk 2:4 go back and alter the Hebrew translation to the impossible rendering of </span><span>faith</span><span>. Only a few evangelical translations of Habakkuk 2:4 are faithful to the original Hebrew text. For example, we read: “by his </span><span>steadfastness</span><span> liveth” (YLT); “faithful</span><span></span><span>ness” (God’s Word); and “faithful to God” (Good News Bible).</span></p>
<p><span></span><span>8. Professor Dunning, Professor of Theology at Trevecca Nazarene Col</span><span></span><span>lege in Nashville, Tennessee, did a thorough analysis of the inappropri</span><span></span><span>ate ambiguity injected into Habakkuk 2:4 by the Septuagint Greek Translation. See </span><span>Jesus’ Words Only </span><span>(2007) at 272-76.</span></p>
<p><span></span><span>9. On the fact of this misleading translation and how it has impacted NT doctrine, including in how it advances a doctrine of justification at odds with Jesus, see my prior book, </span><span>Jesus’ Words Only </span><span>(2007) at 272</span><span></span><span>73, 297-98, 507-08.</span></p>
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<p> </p>
<p><span>translation of 247 B.C. That translation alone created the pos</span><span></span><span>sibility that justification of an individual was in view. How</span><span></span><span>ever, in the original Hebrew, such a reading is missing.</span><span><sup>10</sup></span></p>
<p><span>Hence, Jesus’ teaching of justification by repentance from sin is completely consistent with all prior scripture. Nothing refutes it. And nothing impels us to abandon Jesus’ lessons.</span></p>
<p><span>TABLE 2. </span><strong>Justification In Ezekiel 18: Good Deeds Lose Value When You Sin. A Mirror Of The Parable Of The Publican And The Pharisee</strong></p>
<table>
<tbody>
<tr>
<td><strong>Justified</strong></td>
<td><strong>Unjustified</strong></td>
</tr>
<tr>
<td><span>Again, when the wicked man </span><span>turneth away from his wickedness</span><span> that he hath committed, and</span><span> doeth that which is lawful and right</span><span>, he shall save his soul alive. (28) Because he considereth, and</span><span>turneth away from all his transgressions </span><span>that he hath committed, he shall surely live, he shall not die. Eze 18:27-28 ASV</span></td>
<td><span>But when the righteous turneth away from his righteousness, and commit</span><span></span><span>teth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? </span><span>None of his righteous deeds that he hath done shall be remembered</span><span>: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die. Eze 18:24 ASV</span></td>
</tr>
</tbody>
</table>
<p> </p>
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<p> </p>
<p><span>10.See “Does Genesis 15:6 Support Paul’s Dispensing With Repen</span><span></span><span>tance?” on page 485 </span><span>et seq.</span><span> A brief synopsis is provided here. The meaning in Hebrew of Genesis 15:6 is unquestionable. When it says that “he believed the Lord, and [he] counted it to him for righteous</span><span></span><span>ness” (KJV), the second </span><span>he </span><span>is interpolated. In normal Hebrew syntax (and English too incidentally), the second </span><span>he</span><span> is to be identified with the </span><span>he</span><span> in the first clause: Abram aka Abraham. Thus, it was Abraham </span><span>counting</span><span> it (</span><span>i.e.</span><span>, the promise of 15:5 of children in old age) to </span><span>Him</span><span> (the Lord) as a righteous deed. But the Septuagint Greek gnarled terribly Genesis 15:6. (This is what Paul quotes.) It said, “and it was counted to him for righteousness.” What was being counted? And who was count</span><span></span><span>ing? The Septuagint Greek translation opened up ambiguities that are simply not present in the Hebrew. The passage from beginning to end had nothing to do with the doctrine of justification. For further discus</span><span></span><span>sion, see </span><span>Jesus’ Words Only </span><span>(2007) at 251-53, 272, 506-07 and xxix.</span></p>
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<p> </p>
<p><span>TABLE 2. </span><strong>Justification In Ezekiel 18: Good Deeds Lose Value When You Sin. A Mirror Of The Parable Of The Publican And The Pharisee</strong></p>
<table>
<tbody>
<tr>
<td><strong>Justified</strong></td>
<td><strong>Unjustified</strong></td>
</tr>
<tr>
<td><span>Publican - turned from wickedness</span></td>
<td><span>Pharisee - recites obedience to lesser command of tithing and to oral law on fasting.</span></td>
</tr>
<tr>
<td><span>Publican - repented from sin</span></td>
<td><span>Pharisee - failed to repent from sin</span></td>
</tr>
</tbody>
</table>
<h3>
<hr />
</h3>
<h3><span>MacArthur’s Spin To Prove This Parable Teaches Justification By Faith Alone</span></h3>
<p><span>John MacArthur defends a faith alone reading of the Parable of the Pharisee and the Publican.</span></p>
<p><span>Thus, when MacArthur discusses Jesus’ doctrine of justification in this passage, he claims it is compatible with faith alone doctrine. To accomplish this, MacArthur claims the Pharisees were legalists. As proven in the later chapter on </span><span>the Pharisees, this is a false depiction of the Pharisees.</span><span><sup>11</sup></span><span> The faith-alone interpretation of Jesus’ parable, such as Mac-Arthur offers, collapses when we correct the wrong view of the Pharisees upon which his argument relies.</span></p>
<p><span>MacArthur begins with a wise approach:</span></p>
<p style="padding-left: 30px;"><span>But the one occasion </span><strong><em>where Jesus actually declared someone ‘justified’ provides the best insight into the doctrine as He taught it</em></strong><span>.</span><span><sup>12</sup></span></p>
<p><span>This is absolutely the case. The best source of the doc</span><span></span><span>trine on justification should be Jesus. When Jesus declares someone </span><span>justified</span><span>, we need to find out why</span><span>.</span></p>
<hr />
<p> </p>
<p><span>11.See “Exceeding The Righteousness Of The Shallowly Righteous — Matthew 5:20.” on page 147 </span><span>et seq</span><span>. 12.John MacArthur, “Jesus’ Perspective on Sola Fide,” (2004) at http:// www.biblebb.com/files/MAC/sf-solafide.htm (last accessed 4/8/2007).</span></p>
<p> </p>
<hr />
<p> </p>
<p><span>However, as we shall see, MacArthur will impress on top of Jesus’ words foreign ideas to make the foreign ideas palatable, and allegedly consistent with what Jesus teaches. Yet, those foreign ideas supplant and destroy Jesus’ message on justification.</span></p>
<p><span>To save belief-alone-for-justification, MacArthur commits two misrepresentations. He falsely depicts the publi</span><span></span><span>can (tax-gatherer) and the Pharisee. Yet, MacArthur initially summarizes this parable accurately.</span></p>
<p style="padding-left: 30px;"><span>He [Jesus] also told this parable to certain ones who trusted in themselves that they were righ</span><span></span><span>teous, and viewed others with contempt: ‘Two men went up into the temple to pray, one a Pharisee, and the other a tax-gatherer. The Pharisee stood and was praying thus to him</span><span></span><span>self, “God, I thank Thee that I am not like other people: swindlers, unjust, adulterers, or even like this tax-gatherer. I fast twice a week; I pay tithes of all that I get.” But the tax-gatherer, standing some distance away, was even unwill</span><span></span><span>ing to lift up his eyes to heaven, but was beat</span><span></span><span>ing his breast, saying, “God, be merciful to me, the sinner!” I tell you, this man went down to his house </span><span>justified</span><span> rather than the other; for everyone who exalts himself shall be humbled, but he who humbles himself shall be exalted.” (Luke 18:9-14, emphasis added).</span></p>
<p><span>To this point, MacArthur is correctly summarizing the parable.</span></p>
<p><span>So why was the man who repented of sin justified but the man who failed to do so unjustified? The answer is blar</span><span></span><span>ing and obvious:</span><span> </span><em><strong>repentance is key</strong></em><span>.</span></p>
<p><span>However, MacArthur will claim that the one who is </span><strong><em>unjustified is so because he had successfully engaged in complete obedience to the Law</em></strong><span>. And with that presupposition added to the parable, Jesus means supposedly to expose that perfect obedience cannot impute righteousness (justification) to you.</span></p>
<p><span>Then the justified Publican is supposedly justified — according to MacArthur — because he had been disobedient but now has faith, and hence is </span><em><strong>justified despite disobedience</strong></em><span>. Yet, </span><em>faith</em><span> is never once alluded to or mentioned in the para</span><span></span><span>ble. MacArthur therefore makes a highly improper super</span><span></span><span>imposition of faith-alone doctrine upon the text.</span></p>
<p><span>MacArthur wants us to believe (at least here) that faith alone is what Jesus is implying justified the Publican.</span><span><sup>13 </sup></span><span>First, MacArthur says:</span></p>
<p style="padding-left: 30px;"><span>That parable surely shocked Jesus’ listeners! They “trusted in themselves that they were righteous” (v. 9) — the very definition of self-righteousness. Their </span><span>theological heroes were the Pharisees, who held to the </span><strong><em>most rigid legalistic standards</em></strong><span>. They fasted, made a great show of praying and giving alms, and </span><span>even went further in applying the ceremonial laws than Moses had actually prescribed</span><span>.</span></p>
<p><span>Let’s stop there. MacArthur is saying that the Phari</span><span></span><span>sees held to the “most rigid legalistic standards,” and they did not merely keep the Law perfectly, but “</span><span>exceeded</span><span>” the Law to the fullest extent possible. MacArthur is building a case that the Pharisee’s error was he thought his </span><span>perfect</span><span> obedience to the Law would justify himself. MacArthur is never implying they were wrong that they had indeed perfectly obeyed the Law. </span><span>Jesus is therefore supposedly telling us someone who perfectly obeys the Law is unjustified</span><span>.</span></p>
<hr />
<p> </p>
<p><span>13.MacArthur previously had taught repentance-from-sin (not merely a change in one’s mind) is a key to salvation and compatible with faith alone. (John MacArthur,</span><em> The Gospel According to Jesus</em><span> (Zondervan: 1994) at 33.) Thus, it is likely here that MacArthur believes the Publi</span><span></span><span>can’s repentance is what justifies. However, in MacArthur’s unique worldview, he feels free to define repentance-from-sin as faith. This is unjustifiable. See page 87 </span><span>et seq. </span><span>Most evangelicals also disagree that repentance-from-sin is justifying. They even claim such an idea is heretical. See my prior book, </span><em>Jesus’ Words Only</em><span> (2007) at 399 fn. 23.</span></p>
<p> </p>
<hr />
<p>Incidentally, if Jesus indeed taught that as true, then Jesus would contradict Deuteronomy 6:25.<sup>14</sup> Jesus would become a false prophet by virtue of Deuteronomy 13:1-5. That passage says any prophet who seduces you from following the Law’s teachings is a false prophet. But Jesus is not teaching this — not even remotely. In the Parable of the Publican and the Pharisee, the contrast is clear. The publican is someone who broke the Law and confessed.The Pharisee is someone who focused on the few good things they did like tithing. He proclaimed himself righteous. Yet, the Pharisee would not otherwiserepent. However, MacArthur — after he has firmly established the beach-head of his wrong premise — brings home his point. Jesus supposedly teaches justification by faith alone:</p>
<p style="padding-left: 30px;"><span>Now He [Jesus]... astounds His listeners with a parable that seems to place</span><strong><em> a detestable tax-gatherer</em></strong><span> in a better position spiritually than a praying Pharisee. </span><span>Jesus’ point is clear.</span><span> He was teaching that</span><strong><em> jus<span></span>tification is by faith alone</em></strong><span>.</span><span> All the theology of justification is there. But without delving into abstract theology, Jesus clearly painted the pic</span><span></span><span>ture for us with a parable.</span></p>
<p><span>There is now a second misdirection in the above quote. MacArthur injected one more false idea. MacArthur claims that the contrast Jesus was making was between a “detestable tax gather” and the </span><span>spiritually flawless</span><span> and obedi</span><span></span><span>ent Pharisee.</span></p>
<p><span>Describing the publican and Pharisee in that way rep</span><span></span><span>resents a slight of hand. It makes one think </span><span>obedience</span><span> does not justify and the </span><span>disobedient</span><span> are justified by faith alone.</span></p>
<p> </p>
<hr />
<p> </p>
<p><span>14.For further discussion on this passage, see page 33.</span></p>
<p> </p>
<hr />
<p> </p>
<p><span>Yet, in truth, the publican </span><span>turned to obedience</span><span> by his </span><strong><em>repentance </em></strong><span>while the Pharisee was a sinner following Oral law and the lesser Written law. The Pharisee had a shallow obedience, which thereby made the Pharisee a sinner. The Pharisee was smug in his self-made and shallow righteous</span><span></span><span>ness.</span></p>
<p><span>What should we conclude from MacArthur’s analy</span><span></span><span>sis?</span></p>
<p><span>It’s rather simple. MacArthur has set up a </span><span>false con</span><span></span><span>trast</span><span>, misrepresenting both figures in the parable. MacArthur has described the Publican too narrowly — omitting his repentance activity. MacArthur also has falsely depicted the Pharisee as perfectly law-abiding despite (a) the elements in the parable pointing to only obedience to two commands and </span><span>(b)</span><span> Jesus’ many contrary lessons about the Pharisees as shal</span><span></span><span>low Law-negators. (Matt. 15:6,9; 23:23.) This false re-con</span><span></span><span>struction of Jesus’ parable by MacArthur is clearly visible in Table 3 below.</span></p>
<p><span>TABLE 3. </span><strong>Justification: Jesus’ Contrasts v. MacArthur Contrasts.</strong></p>
<table>
<tbody>
<tr>
<th><span>Repentance Justifies (Jesus)</span></th><th><span>Faith Alone Justifies (MacArthur)</span></th>
</tr>
<tr>
<td><span>Publican “beat his breast and not look up to heaven, pray</span><span></span><span>ing, ‘Be Merciful to Me a sin</span><span></span><span>ner.’”</span></td>
<td><span>Publican “detestable tax-col</span><span></span><span>lector.” MacArthur does not factor into the analysis the repentance-from-sin character</span><span></span><span>istic of the publican.</span></td>
</tr>
<tr>
<td><span>Pharisee ‘pays his tithe’, ‘fasts twice a week,’ and ‘thanks God not an adul</span><span></span><span>terer etc. like that Publican over there’</span></td>
<td><span>Pharisee kept Law flawlessly and even exceeded to admi</span><span></span><span>rable lengths.</span></td>
</tr>
</tbody>
</table>
<h2><span>Conclusion</span></h2>
<p><span>In this Parable of the Publican and the Pharisee, Jesus is contrasting </span><span>a sinner who repents</span><span> against one who does not. Jesus declares justified a notorious publican/tax-collector who repents. Jesus declares unjustified a Pharisee who fails to do so. It’s that simple. Smug self-righteousness about little points of Law and the Oral Law prevents the Pharisee from repenting. They have to abandon their emphasis on the oral law (Matt. 15:6,9) and their myopic focus on less weighty matters of the Law — such as tithing (Matt. 23:23).</span></p>
<p><span>Hence, contrary to what MacArthur implies, the Pub</span><span></span><span>lican is not simply a “detestable tax-gather.” Jesus is not declaring justified the tax-gather as one who remains detest</span><span></span><span>able with no turning to obey. Nor is Jesus declaring the Phari</span><span></span><span>see unjustified because the Pharisee is supposedly perfectly obedient but lacks the alleged ‘faith’ of the Publican.</span></p>
<p><span>Instead, Jesus is </span><span>squarely differentiating</span><span> the two based upon repentance from sin. This differentiation is resisted by the Cheap Grace Gospel because it means Jesus taught justification by </span><span>repentance from sin and obedience. </span><span>Cheap Grace Gospel adherents say such a repentance require</span><span></span><span>ment is </span><span>works-righteousness</span><span>. Hence, they adamantly twist Jesus’ doctrine to conform to faith-alone doctrine.</span></p>
<p><span>However, the Parable of the Publican and the Pharisee proves justification initiates by repentance from sin. It is not by faith alone. Nor can an incomplete obedience ever justify.</span></p>
</div>
<div class="Sect">
<h5><span>Exaggerated Atonement Principle Cancels Jesus’ Point.</span></h5>
<p><span>The famous Charles Finney points out how some exaggerate the atonement to wipe out Jesus’ justification doc<span></span>trine. Finney explains below that Jesus’ atonement only pro<span></span>vides the blood that can wash clean another. Nothing else about the animal’s life (or Jesus’ life) who died as a sacrifice is imputed. The penitent under the Law was not ever excused by sacrifices from repentance or from obeying God. These personal behaviors (repentance &amp; obedience) are the means </span><span>of initial justification and remaining just and having (eternal) </span>life. Finney says anyone who suggests atonement wipes out <span>the need for justifying behavior has made a ludicrous error. </span></p>
<p><span>Therefore, Charles Finney—the famous attorney </span>turned evangelist—explains below that personal justification is never by atonement. To ever think so demonstrates a fundamental misreading of the nature of atonement. Finney is right: atonement never imputes justification to an unrepentant sin<span>ner, just as we proved in the prior chapter.</span><span><sup>15</sup></span><span> Instead, atone </span>ment is only applied upon personal justification. Charles G. <span>Finney wrote this in his sermon </span><em>Justification by Faith</em><span> (1837):</span></p>
<p style="padding-left: 30px;"><span></span><span>Under the gospel, sinners are </span><span>not justified by having the obedience of Jesus Christ set down to their account, as if he had obeyed the law for them, or in their stead</span><span>. It is </span><span>not an uncommon </span><strong><em>mistake to suppose</em></strong><span> that when sin</span><span></span><span>ners are</span><strong><em> justified</em></strong><span> under the gospel they </span><span>are accounted righteous </span><span>in the eye of the law,</span><strong><em> by having the obedience or righteousness of Christ imputed to them</em></strong><span>....</span><span>[T]his idea is </span><strong>absurd and impossible</strong><span>, for this reason, that </span><span>Jesus Christ </span><span>was bound to obey the law for himself, and </span><span>could </span><strong><em>no more perform works of supereroga<span></span>tion, or obey on our account, than any body else</em></strong><span>. Was it not his duty to love the Lord his God, with all his heart and soul and mind and strength, and to love his neighbor as himself? Certainly; and if he had not done so, it would have been sin. The</span><span> only work of supereroga</span><span></span><span>tion he could perform was to submit to suffer</span><span></span><span>ings that were not deserved</span><span>. </span><span>This is called his </span><strong><em>obedience unto death, and this is set down to our account</em></strong><span>. But </span><span>if his obedience of the law is set down to our account, </span><strong>why are we called on to repent and obey the law ourselves</strong><span>? Does God exact double service, yes, triple ser</span><span>vice, first to have the law obeyed by the surety for us, then that he must suffer the penalty for us, and then that we must repent and obey our</span><span></span><span>selves? No such thing is demanded.</span><span> It is </span><strong><em>not required that the obedience of another should be imputed to us</em></strong><span>. All </span><span>we owe is per</span><span></span><span>petual</span><strong><em> obedience to the law of benevolence</em></strong><span>. And for this there can be </span><span>no substitute</span><span>. If we </span><span>fail of this </span><em><strong>we must endure the penalty</strong></em><span>....</span><span><sup>16</sup></span></p>
<p><span>Thus, Finney explains that Christ’s righteousness is only a cleanser of sin;</span><strong><em> it never imputes the very righteousness which is a condition to invoke its application</em></strong><span>. Jesus obeyed unto death to provide atonement for sin, not to satisfy your personal condition to even ask for atonement (</span><em>i.e</em><span>.</span><span>, justifica</span><span></span><span>tion by repentance). To say otherwise is to overthrow the principle of atonement. </span></p>
<p><span>One who claims atonement gives you </span><span>justification</span><span> has wrongly negated Jesus’ requirement for </span><span>jus</span><span></span><span>tification </span><span>that you have personal repentance and obedience. If atonement could provide the very same justification neces</span><span></span><span>sary to invoke atonement, then </span><strong><em>you have eviscerated atonement’s condition</em></strong><span>. You thereby will give a</span><strong><em> false assurance</em></strong><span> to someone still </span><span>without</span><span> atonement that they are justified when they certainly are not justified. Finney astutely proves it could not be otherwise, for then ‘why does Jesus teach justification instead is by </span><span>repentance-from-sin</span><span> in the Parable of the Publi</span><span></span><span>can and the Pharisee’? If atonement satisfies that principle of justification, Finney says God would be requiring supposedly what Jesus already provides by means of atonement.</span></p>
<p><span>Hence, it must be that justification depends on your personal repentance-from-sin, and on no substitute for you. Atonement then applies to wash </span><span>past</span><span>sins from your account. Atonement does not satisfy the very condition that Jesus says is necessary to invoke it — personal justification. Thus, Jesus says justification is not by faith but by repentance from sin.</span></p>
<p>END</p>
<p> </p>
<hr />
<p> </p>
<p><span>15.</span><span> See </span><span>supra</span><span> at page 2 </span><span>et seq.</span></p>
<p><span>16.http://www.gospeltruth.net/1837LTPC/lptc05_just_by_faith.htm (last accessed 8-18-2007).</span></p>
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<h3>Recommendations</h3>
<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
<p> </p> </div>
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<h2>Chapter 26 John 3:16 Obeying Unto Christ Saves?  (Part One)</h2>
<h2><strong>Introduction</strong></h2>
<p>When the English translations of the Greek New Testament were made in the 1526-1611 period, the “difficult Greek in which the New Testament is written...still held mysteries for” English scholars. (Nicolson: 224.) One of those mysteries was the Greek word <em>pisteuo</em> in John 3:16. In over 200 instances of <em>pisteuo</em> in the New Testament, not once did the King James Bible render it as <em>obey</em>. (See <em>Strong’s Concordance</em>.) However, scholars now realize<em> obey</em> was a common meaning of <em>pisteuo</em> in ancient Greek. <em>Obe</em>y certainly was the meaning of <em>pisteuo</em> in John 3:36 (See Part 2, JWOS: <a href="http://books.google.com/books?id=4V8tMJ75bnwC&amp;lpg=PP1&amp;dq=jesus%20words%20on%20salvation&amp;pg=PA448">448</a>). Yet, this obedience-salvation formula is identically repeated in John 3:16.</p>
<p>Besides John 3:36 helping, one can more easily accept <em>pisteuo</em> means <em>obeys</em> in John 3:16 when one looks at Apostle John’s many quotes of Jesus about obedience. Jesus in John 8:51 says “whoever keeps on obeying (<em>tereo</em>) My Teaching should never ever die.”<sup><strong>1</strong></sup> In John 15:1-10, Jesus says a “branch in me” that does not “bear fruit” is “taken away,” “cut off from the vine,” thrown “outside and burned.”<sup><strong> 2</strong></sup></p>
<p>John likewise quoted Jesus saying in total accord:</p>
<p style="padding-left: 30px;">Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good [things], unto the resurrection of life; and they that have done evil [things], unto the resurrection of damnation. (John 5:28-29 KJV).<sup><strong>3</strong></sup></p>
<p>See also  “John 8:51: Obedience Should Save” on page 367 et seq. See “Metaphor Of The Vine” on page 343 et seq.</p>
<p>We saw again that Apostle John was told that those who obey the commandments (plural) have the right to the tree of life. (Rev. 22:14.) John writes:</p>
<p style="padding-left: 30px;">Happy [are] the ones doing His commandments, so that their right will be to the tree of life, and they shall enter by the gates into the city. (Rev 22:14)(ALT)<sup><strong>4</strong></sup></p>
<p>We also saw Apostle John writing Jesus’ words to the Sardisian Christians. They are dead due to having “incomplete works.” They can prevent the Spirit leaving by repenting and obeying. Through John’s pen, Jesus tells them:</p>
<p style="padding-left: 30px;">And to the angel of the assembly in Sardis write: ‘These [things] says the One having the seven spirits of God and the seven stars [i.e., Jesus is speaking]: I know your<em><strong> works</strong></em>, that you have a name that you live, and<strong><em> you are dead</em></strong>.</p>
<p style="padding-left: 30px;">(2) ‘Become watching [fig., Wake up], and strengthen the rest which you were about to be throwing out, for I have <em><strong>not found your works having been completed</strong></em> before My God. (3) Therefore, be remembering how you have received, and be keeping [tereo, obey] it, and repent. Therefore, if you will not watch, I will come upon you like a thief, and you shall by no means know what hour I will come upon you.” (Rev 3:1-3 ALT.)<sup><strong>5</strong></sup></p>
<p>John another time relays Jesus as saying that lukewarm works by Christians at Laodicea will cause Jesus to spew them out of His mouth.</p>
<p style="padding-left: 30px;">I know thy <strong><em>works, that thou art neither cold nor hot</em></strong>: I would thou wert cold or hot. (16) So then because thou art lukewarm, and neither cold nor hot, <strong><em>I will spue thee out of my mouth</em></strong>. (Rev 3:15-16 KJV.)</p>
<p>Finally, we saw among the many verses that tied eternal life (zoe ainon) to obedience and works was the following words of Jesus recorded by Apostle John:</p>
<p style="padding-left: 30px;">He that loveth his life loseth it; and he that<strong><em> hateth his life in this world shall keep it unto life eternal</em></strong>. (26) If any man serve me, let him <strong><em>follow me</em></strong>; and where I am, there shall also my servant be: if any man serve me, him will the Father honor. (John 12:25-26 ASV.)</p>
<p>These passages from the writings of John quoting Jesus are but echoes of what we find in Matthew, Luke and Mark. John is repeatedly emphasizing themes of obedience.</p>
<p>Hence, besides John 3:36, these passages from John make the proposed translation of John 3:16 as about <em>obedience</em> appear far more sensible than translation tradition would suggest. This change, incidentally, will unite what scholars call the Synoptic-Jesus with the Johannine Jesus. It turns out there are no separate portrayals of Jesus in the mind of Matthew-Mark-Luke versus the mind of John. Rather, the translators have<strong><em> improperly given Jesus two doctrines and two personalities</em></strong> by erroneously translating John 3:16 in a manner which suits cheap grace doctrine to leave uncorrected.</p>
<p>However, we shall see that the leading evangelical scholars who dared write on this question begrudgingly admit <strong><em>pisteuo</em></strong> means<strong><em> obey</em></strong> in John 3:16. It is only the translators who, for some inexplicable reason, continue to hesitate to make this now compellingly-obvious correction.</p>
<h3>Three Interpretive Issues</h3>
<p>John 3:16 is the most commonly cited passage from Jesus to prove one is saved by faith alone. This faith is usually described as believing that Jesus is Lord and Savior. Or sometimes it is said that you must simply believe that Jesus died for your sins. (Stanley, Spurgeon.) Sometimes it is said you must also believe that Jesus resurrected.</p>
<p>Whatever is the belief one must hold to be saved, typically it is also claimed John 3:16 conveys the idea of a onetime belief. In fact, Charles Stanley in <em>Eternal Security</em> (1995) at 95 says the verb believes in the standard translation implies a one-time belief (that Christ died for your sins, <em>id</em>., at 33-34). Hence, such a one-time belief is supposedly all that you need to be saved. Therefore, it is allegedly irrelevant whether one repents from sin or not. Stanley says it is a good idea to change, but it only improves your fellowship with God. The Lord will supposedly save the disobedient believer anyway based on faith alone.</p>
<p>In fact, Stanley says your salvation is such a foregone conclusion once you sincerely believe Christ died for your sins that even if you for all practical purposes were later an unbeliever in thought and deed, your salvation is never in jeopardy: “Even if a believer for all practical purposes <strong><em>becomes an unbeliever</em></strong>, his <strong><em>salvation is not in jeopardy</em></strong>.” (Stanley, <em>Eternal Security, supra</em>, at 93.) Salvation is supposedly by faith alone, from start to finish.</p>
<p>However, there are three defects in the popular English translation of the original Greek which in turn feed these interpretations of the verse. (These defects also appear in the German Luther Bible of 1522.) The correction of these defects turn on answering these three questions:</p>
<p>Does the verb <em>pisteuo</em> translated in English as <em>believes</em> in the KJV mean<em> believe</em> or instead <em><strong>obey</strong></em>, comply, trust, etc.?</p>
<p>Is it <em>pisteuo</em> “in” Jesus or “for (unto)” Jesus” in the original Greek?</p>
<p>Is the verb form taken for <em>pisteousin </em>translated in the KJV as <em>believes</em> (the English simple present tense) instead in Greek a continuous tense meaning? In other words, is the meaning<em> keeps on</em> or <em>continues to </em>in front of whatever the verb means for<em> pisteuo</em>,<em> i.e</em>., <em>keeps on obeying</em>, etc., or<em> keeps on believing</em>?</p>
<p>Two of these three issues are readily apparent if you compare common translations of John 3:16, in particular the bolded portions below, on the left with those on the right.</p>
<p><img src="/images/stories/Salvation/table1john316.jpg" /></p>
<h3><strong>Does It Matter If John 3:16 Is About Obedience Not Belief?</strong></h3>
<p>There is a huge difference theologically between obey, comply, trust on one side and belief on the other.</p>
<p>Jesus discussed once this distinction. Jesus said it is incongruous to think you can say you believe in Him as Lord but feel free to disobey Him. Jesus said: “Why do you call me ‘Lord, Lord,’ and do not do what I tell you?” (Luke 6:46.) Jesus therefore declares it is unfathomable that one thinks it is enough to believe in Him but not obey Him.</p>
<p>Another proof of a large chasm of difference between mere belief and obedience comes from the gospel accounts about demons.</p>
<p>Demons believe Jesus is Lord and Savior. (Mark 1:24; Luke 4:34. See also, James 2:19.) The demons, however, do not obey Jesus as Lord. They do not act in compliance with their acknowledgment of the fact of who Jesus is. They do not trust Him. They do not obey Him.</p>
<p>Pastor Stedman, an evangelical scholar who believes in ‘faith alone,’ unwittingly admits this distinction:</p>
<p style="padding-left: 30px;">Remember that back in the Gospel accounts there were demons that acknowledged the deity of the Lord Jesus? When he appeared before them they said, ‘We know who you are, the Holy One of God.’ (cf, Mark 1:24, Luke 4:34.) They acknowledged what the Jews were too blind to see, the full deity of Jesus Christ, as well as his humanity. But, though demons acknowledged this, they never confessed it. They never trusted him. <em><strong>They did not commit themselves to him</strong></em>, they did not live by this truth.<sup><strong>6</strong></sup></p>
<p>Yet, we are told that John 3:16 proves that if you believe Jesus is Lord, Messiah, died for your sins, etc., then you shall have eternal life. If this were true, then the<em><strong> demons should be saved</strong></em> because they believe and know these things are true. (Mark 1:24; Luke 4:34.) James made a similar point in James 2:19. He says the demons believe the facts about God, but they are not saved thereby.</p>
<p>Hence, when we consider Jesus’ dismay that people think they can call Him Lord but that obedience is optional, we are justified questioning John 3:16 in standard translation because it licenses that doctrine for so many.</p>
<h3>Reliable Dictionary Meanings Of Pisteuo In John 3:16 As Obey</h3>
<p>The most exhaustive dictionary of ancient Greek is Liddell-Scott’s Lexicon. It is by far the most reliable.</p>
<p>There are six meanings offered in Liddell-Scott’s Lexicon of the Greek verb <em>pisteuo</em> at issue in John 3:16.7</p>
<p>One meaning in Liddell-Scott for the verb <em>pisteuo</em> is<strong><em> comply</em></strong>. A synonym is <strong><em>obey</em></strong>. (See Footnote 7, page <a href="http://books.google.com/books?id=4V8tMJ75bnwC&amp;lpg=PP1&amp;dq=jesus%20words%20on%20salvation&amp;pg=PA423">423</a>.)</p>
<p>The <em>NIV Theological Dictionary of New Testament Words</em> (Zondervan: 2000) has this likewise to say of <em>pisteuo</em>:</p>
<p style="padding-left: 30px;">Similarly, <em>pisteuo</em> means to trust something or someone; it can refer to and confirm legendary tales and mythical ideas. With<strong><em> reference to people</em></strong>, <strong><em>pisteuo means to obey</em></strong>; the pass[ive] Means to enjoy trust...</p>
<p>This is likewise mentioned in the highly authoritative <em>Theological Dictionary of the New Testament</em> (TDNT) 6 (1968): 4-7, in an entry by Bultmann (1884-1976) — the eminent Lutheran scholar — in which he says the verb “pisteuo means” (among other things) “‘to trust’” and “also ‘to obey.’” (It is both enlightening and disturbing to watch how ‘cheap grace adherents cope with this dictionary entry despite the TDNT being one of the most authoritative and scholarly dictionary references within Protestantism.)<sup><strong>8</strong></sup></p>
<h3>What If It Only Looks Like A Dictionary? It Still Is Not One</h3>
<p>Yet, do not be surprised when you go to the evangelical bookstore, and you open up a Greek word study on <em>pisteuo</em>, and you find “obey” and “comply” are not even identified as possible meanings. For example, in Spiros Zodhiates, <em>The Complete Word Study — New Testament</em> (Chatanooga, TN: AMG, 1993) at 1160-62 — on my local Christian bookstore shelf in 2007 — you will see what appears to be a comprehensive entry on<em> pisteuo</em>. Yet, not once does it mention “obey” or “comply” as a definition. It is obvious what is happening. Zodhiates never calls his word study a dictionary, and thus you cannot accuse him of misleading anyone. He called it a word study, not a dictionary. Unfortunately, the average Christian does not know the fine distinction.</p>
<p>The same problem holds true of the <em>Strong’s Concordance</em>. Its title — a concordance — means it is only a reference to how the King James Bible translated every Greek word listed. It does not purport to be a dictionary. However, most Christians think because it is laid out as a dictionary, that in fact it is a dictionary. However, Strong’s is not a dictionary, and never purports to be one. Yet, if you rely upon its ‘entries’ under <em>pisteuo</em>, you never once see the meaning <em>obey</em> or <em>comply</em>. Don’t be fooled. If it does not say it is a dictionary, it is not purporting to be one.</p>
<h3>How Negative Prefixes Aid Translation</h3>
<p>One can further confirm <em>pisteuo</em>’s meaning by adding a negative prefix in front of <em>pisteuo</em> — the letter <em><span style="text-decoration: underline;">a</span></em>, and then see what are the word meanings of the Greek word formed thereby — <em>apisteo</em>. Liddell-Scott points out that <em>apisteo</em> means, among other things, “to<em><strong> disobey...refuse to comply</strong></em>.” (Liddell-Scott, <em>Greek Lexicon</em>.)</p>
<p><em>Apisteo</em> is clearly used in this way in 1 Peter 2:7. See KJV-Geneva “disobey.” See also 2 Tim 2:13 (“if we are <em>apisteo</em> disobeying” is antithesis to God’s <em>pistos</em> or<em> faithfulness</em>). In the Septuagint of 247 B.C., <em>apisteo</em> “several times answers to the Hebrew [word for] rebellious.” (Parkhurst, 1829:71.)</p>
<p>Of course, <em>apisteo</em> can still mean <em>disbelieve</em>, just as <em>pisteuo</em> can still mean<em> believe in a fact or truth</em>. Nevertheless, the point is that to a Greek the idea of a belief alone is not necessarily the correct meaning. A competing and valid meaning of <em>pisteuo</em> is <em>obey</em> or <em>comply</em>. This is demonstrable not only from the dictionary meaning of pisteuo, but also from the definition of its opposite — <em>apisteo</em>.</p>
<h3>FOOTNOTES TO PART 1.</h3>
<p>1. See John 8:51, Obedience Saves at <a href="http://books.google.com/books?id=4V8tMJ75bnwC&amp;lpg=PP1&amp;dq=jesus%20words%20on%20salvation&amp;pg=PA367">367</a> et seq.</p>
<p>2. See Metaphor of the Vine at <a href="http://books.google.com/books?id=4V8tMJ75bnwC&amp;lpg=PP1&amp;dq=jesus%20words%20on%20salvation&amp;pg=PA343">363</a> et seq.</p>
<p>3. See Those who have Done Good things are Resurrected at <a href="http://books.google.com/books?id=4V8tMJ75bnwC&amp;lpg=PP1&amp;dq=jesus%20words%20on%20salvation&amp;pg=PA395">395</a> et seq .</p>
<p>4. See Right to the Tree of Life at <a href="http://books.google.com/books?id=4V8tMJ75bnwC&amp;lpg=PP1&amp;dq=jesus%20words%20on%20salvation&amp;pg=PA373">373</a> et seq.</p>
<p>5. See Incomplete &amp; Lukewarm Works at <a href="http://books.google.com/books?id=4V8tMJ75bnwC&amp;lpg=PP1&amp;dq=jesus%20words%20on%20salvation&amp;pg=PA401">401</a> et seq.</p>
<p>6. Ray C. Stedman, When Unbelief is Right (1967), reprinted at http://www.pbc.org/dp/stedman/1john/0161.html (last visited 2005).</p>
<p>7. Liddel Scott defines<em> pisteuo</em> as:</p>
<p style="padding-left: 30px;">"1. trust, put faith in, rely on a person, thing, or statement,</p>
<p style="padding-left: 30px;">2. Pass[ive], to be trusted or believed</p>
<p style="padding-left: 30px;">3. comply.</p>
<p style="padding-left: 30px;">4. c. infinitive., believe that, feel confident that a thing is, will be, has been</p>
<p style="padding-left: 30px;">5. c. dat. and inf., toisi episteue sigan to whom he trusted that they would keep silence</p>
<p style="padding-left: 30px;">6. have faith II. (1) p. tini ti entrust something to another (2) Pass., pisteuesthai ti to be entrusted with a thing, have it committed to one." This is available online or in a library in the Liddell &amp; Scott <em>Greek Lexicon</em> (Oxford: 1869) at 1273.</p>
<p>8. Bing is critical of translating<em> pisteuo</em> as <em>obey</em>. Rather than deal properly with the issue, he barely mentions the authoritative sources that directly define <em>pisteuo</em> as sometimes meaning<em> obey</em>. When he discusses Bultmann's entry in the TDNT, Bing claims <em>obey</em> is merely a "suggestion." Bing then says Bultmann's theology is driving this "suggestion" rather than Greek. Bing then makes it sound like Bultmann is relying on weak lexical aids. What Bing never does is explore what Greek dictionaries (not concordances or word studies) include among the definitions of <em>pisteuo</em>. On that score, Bultmann would have been a poor scholar had he omitted <em>obey</em> as one definition. See Charles C. Bing,<em> Lordship Salvation -- A Biblical Evaluation and Response</em> (Ph.D. Dissertation) (Dallas Theological Seminary, 1991), reprinted at http://www.forerunner.org/bing/LS-chap2.htm (accessed 7-21-07).</p>
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<h2>Chapter Twenty-Six: John 3:16: Does Obeying Unto Christ Save? (Part Two)</h2>
<h3>Thayer and Parkhurst On Obedience Meaning Of Pisteuo</h3>
<p>This obedience-meaning for pisteuo is also reflected by other evangelical lexicographers. These reputable Christian scholars are evidently trying to gently disabuse Christians from the idea of belief alone as the primary meaning of these words in the New Testament. For example, J.H. Thayer is the most highly honored lexicographer of New Testament Greek. Nevertheless, Thayer noted pistis — the noun formed from pisteuo — is “used especially of the faith by which a man embraces Jesus, i.e., a conviction, full of joyful trust....conjoined with obedience to Christ.” (Thayer, <em>Greek-English Lexicon</em> (T. &amp; T. Clark: 1958) at 511.) Likewise, Parkhurst, who enjoys similar repute, said in 1829 of pisteuo in John 3:16 that it simultaneously means a “cordial reception [belief] ... and obedience.....” (Parkhurst: 683-84.)</p>
<h3>‘Obey’ Fits Other Passages</h3>
<p>If pisteuo means obey here, then John 3:16 would be merely repeating Hebrews 5:9 which explicitly says: “He became the author of eternal salvation unto all of them that are obeying Him.” (Obey is <em>hoopakouo</em> in continuous tense.)<sup><strong>9</strong></sup></p>
<p>Likewise, if <em>pisteuo </em>means obey in John 3:16, it would fit John 8:51 which says: “anyone who keeps on obeying (<em>tereo</em>, ‘diligently following’ in a continuous tense) my teaching should never ever die.”</p>
<p>It would also perfectly match Peter’s declaration to the High Priest in Acts 5:32: “And we are witnesses of these things; and so is the Holy Spirit, whom God hath given to them that [keep on] obey[ing] (<em>peitharcheo</em>, continuous tense) him.”(Act 5:32 ASV.) <em>Peitharcheo</em> means literally <em>submission to a judge</em>, and its typical usage means <em>obey</em>. Here, Peter says God’s Holy Spirit is given to those who “keep on obeying [Jesus].”</p>
<p>Thus, translating <em>pisteuo</em> in John 3:16 as obey or comply, if truly the intention of Jesus, would match other Greek synonyms which are used to mean obey and which likewise appear in salvation-formula statements. These equivalent statements which conditioned salvation on obedience use distinct but yet synonymous verbs for obedience:<em> tereo</em> — diligently follow or obey; <em>peitharcheo</em> — submit to a judge or obey; and <em>hoopakouo</em> — listen attentively to or obey. (John 8:51; Acts 5:32; Heb. 5:9.)</p>
<p>Hence, the translation of <em>pisteuo</em> in John 3:16 as obey has serious possibilities. It is a true dictionary meaning. It is not merely a suggestion or contrived idea. Moreover, if intended in John 3:16, we see it fits well into other verses which explicitly emphasize obedience for salvation-sake as used by Jesus, the Apostle Peter and the writer of Hebrews.</p>
<h3>‘Trust’ Meanings Of Pisteuo</h3>
<p>There are still other translation options of <em>pisteuo</em> to consider. In Liddell-Scott, four of the other six meanings of the verb pisteuo center on trust or entrust. See Footnote 7, page <a href="http://books.google.com/books?id=4V8tMJ75bnwC&amp;lpg=PP1&amp;dq=jesus%20words%20on%20salvation&amp;pg=PA423">423</a>.</p>
<p>[2012 ADDITION: In Galatians 2:7, Paul says the Gospel to the Gentiles was "entrusted" -- pisteuo -- "to me." C Winn comments that <span>Jerome made this clear in his Latin Vultage so that his definition of </span><em>pisteuo</em><span> in Gal 2:7 "was entrusted to," and thus, "by doing so, he undermined his translation of </span><em>pisteuo</em><span> as 'faith'elsewhere." This 'trust' meaning is proven by <em>Vine's Dictionary</em> which identifies "entrusted to" is from 'pisteuo' as used in Gal. 2:7, Romans 3:2, 1 Cor. 9:17, Titus 1:3, and 1 Thess. 2:4 (see Vine's <a href="http://gospelhall.org/bible/bible.php?search=pisteuo&amp;dict=vine&amp;lang=greek">Pisteuo</a>): </span><span style="color: #ff0000;">pisteuo</span><span> "to believe," also means "to entrust," and in the Active Voice is translated "to commit," in </span><a href="http://www.gospelhall.org/bible/bible.php?passage=Luke%2016:11;">Luke 16:11;</a><span> </span><a href="http://www.gospelhall.org/bible/bible.php?passage=John%202:24;">John 2:24;</a><span> in the Passive Voice, "to be intrusted with," </span><a href="http://www.gospelhall.org/bible/bible.php?passage=Rom%203:2,">Rom 3:2,</a><span> RV, "they were intrusted with" (AV, "unto them were committed"), of Israel and the oracles of God; </span><a href="http://www.gospelhall.org/bible/bible.php?passage=1%20Cor%209:17,">1 Cor 9:17,</a><span> RV, "I have ... intrusted to me" (AV, "is committed unto me"), of Paul and the stewardship of the Gospel; so </span><a href="http://www.gospelhall.org/bible/bible.php?passage=Gal%202:7;">Gal 2:7;</a><span></span><a href="http://www.gospelhall.org/bible/bible.php?passage=Titus%201:3;">Titus 1:3;</a><span> in </span><a href="http://www.gospelhall.org/bible/bible.php?passage=1%20Thess%202:4,">1 Thess 2:4,</a><span> where he associates with himself his fellow missionaries, RV, "to be intrusted with" (AV, "to be put in trust with")." Let the reader beware that later compilations such as Westcott Hort removed <em>pisteuo</em> in Gal. <a href="http://biblos.com/galatians/2-7.htm">2:7</a>, and replaced it with </span><a href="http://concordances.org/greek/pepisteumai_4100.htm" title="pepisteumai: I have been entrusted with -- Occurrence 2 of 2.">pepisteumai</a>. See this <a href="http://biblos.com/galatians/2-7.htm">link</a>. Cfr. <a href="http://biblos.com/galatians/2-7.htm">Tischendorf</a> (pisteuo).]</p>
<p>These words <strong><em>trust</em></strong> or <em><strong>entrust</strong></em> are not to be confused with “trust in some fact.” Some like Stanley accept pisteuo really means trust, but then immediately try to dilute the meaning of trust so it is indistinguishable from belief alone. Instead, trust implies follow and/or obey, and is distinguishable from believe in a fact. Based on accepting trust as the meaning here, Stanley dilutes it to a trust that Jesus’ atonement is sufficient without any works of obedience ever necessary on our part. (Stanley, <em>Eternal Security, supra</em>, at 33-34.)</p>
<p>Instead, the meaning of <em>pisteuo</em> as trust is not so shallow. Another eminent Protestant scholar of the Greek, W. E. Vine in his <em>An Expository Dictionary of New Testament Words</em> (Nashville: Thomas Nelson Publishers, 1984) explains when <em>pisteuo</em> means trust, then pisteuo means “not mere credence” (belief alone) but instead, “reliance upon.” He means a reliance like you would rely upon your doctor’s orders. You would follow or obey your doctor’s guidance.<sup><strong>10</strong></sup></p>
<p>Thus, to trust Jesus, if the correct translation, would mean to trust Him as the doctor of your soul. If your doctor pays you a visit, gives you a sermon on how you need to live differently, e.g., be a peacemaker, not lust adulterously, not make false vows, etc., in order to have a “righteousness” greater than all the teachers you had before and “enter heaven” (Matt. 5:20, 23:23), you mean by such trust to say you are going to trust the doctor’s prescriptions. You will obey the doctor’s orders.</p>
<h3><strong>“Belief In Facts” Meaning Of Pisteuo</strong></h3>
<p>Nevertheless, in one usage identified in Liddell-Scott, pisteuo can be translated as someone believes that something is true. Or it can mean to be confident in a fact. (See Footnote 7, page<a href="http://books.google.com/books?id=4V8tMJ75bnwC&amp;lpg=PP1&amp;dq=jesus%20words%20on%20salvation&amp;pg=PA423"> 423</a>.)</p>
<p>This belief-in-a-fact usage out of six possible meanings leaves open the door — ever so slightly — that the speaker (Jesus) in John 3:16 could mean potentially belief in some fact or truth. This belief-usage does not imply, by itself, obedience or compliance is what should lead to eternal life. Thus, the belief alone option has to be on the table at the outset.</p>
<h3>FOOTNOTES TO PART TWO</h3>
<p> </p>
<p>9. It literally means to listen attentively.</p>
<p>10. An online reprint is at<a href="/ http://www.bibletexts.com/glossary/belief.htm"> http://www.bibletexts.com/glossary/belief.htm</a> (accessed 7-5-07).</p>
<p>11. Westcott-Hort, Nestle-Asland 26 (<a href="http://www.thenazareneway.com/greek_new_test/john.htm">http://www.thenazareneway.com/greek_new_test/john.htm</a>); Stephen's Textus Receptus 1550; Scrivner 1894; Byzantine Majority (<a href="http://www.awmach.org/webo/BGR/joh.htm#3:1">http://www.awmach.org/webo/BGR/joh.htm#3:1</a>(accessed 7-4-07)</p>
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<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
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<h2>Chapter Twenty-Six: John 3:16 Obey Unto Jesus Saves? (Part Three)</h2>
<h3>How Was Pisteuo Used In The Immediate Context?</h3>
<p>One of the most famous evangelical scholars — Vincent — was one of the first to note the significance of eis following pisteuo in John 3:16. He said its effect in the sentence required reading <em>pisteuo</em> not to mean mere belief in facts. It required the meaning of <em>obedience</em>. Vincent says:</p>
<p style="padding-left: 30px;">“‘believe on’ (<em>pisteuosin eis</em>) is more than <strong><em>mere acceptance of a statement</em></strong>. It is so to accept them practically....Hence, to believe on the Lord Jesus is <em><strong>not merely to believe the facts </strong></em>of His historic life or His saving energy as facts, but to accept Him as Savior, Teacher, Sympathizer, Judge; to rest the soul upon Him for present and future salvation; and<strong><em> to accept and adopt His precepts and example and binding upon the life</em></strong>.” (Marvin R. Vincent, <em>Word Studies in the New Testament</em> (C. Scribner’s: 1905) Vol. 2 at 49-50.)</p>
<h3>Background on Vincent’s Claim</h3>
<p>What Vincent is saying is that it is often overlooked in John 3:16 that pisteuo is followed by the words “eis autos”<sup><strong>11</strong></sup> — <em>eis</em> meaning “unto, into, towards, for.” (Thayer’s<em> New Testament Lexicon</em>.) <em>Autos</em> simply means him. The word <em>pisteuo</em> is not followed by the Greek word for<em> in</em> which is <em>en</em>.</p>
<h3>Meaning of Eis</h3>
<p>Liddell-Scott’s Lexicon provides us once more the most authoritative analysis of the meaning of the word eis. In its standard usage, eis means “into” or “more loosely, to.”<sup><strong>12</strong></sup> Liddell-Scott, however, will explain carefully its usages where it changes to the meaning of for. (An English synonym of for is unto with non-motion verbs. The word unto is listed by Thayer above as an optional translation of eis, which will be important later.)</p>
<p>However, before discussing Liddell-Scott’s detailed examples of the nuanced meanings of eis, up front we need to note the word eis is never offered to be translated as the English word in by either Thayer’s or Liddell-Scott.</p>
<p>Yet, the King James felt free to render eis with our English word <em>in</em> on 138 occasions, including John 3:16. Yet, the English word<em> in</em> is impermissible. There is a Greek word for in, and not surprisingly it is the word <em>en</em>.</p>
<p>With that caution in mind, let’s study eis in Liddell-Scott — the most thorough and reliable Greek lexicon ever assembled.</p>
<p>Liddell-Scott starts out by distinguishing the possible meaning of <em>eis</em> if a verb expresses motion or not.</p>
<p>Liddell-Scott says eis with verbs of motion or direction means “into.” Thus, one would say you go ‘into’ (eis)a place. This is the typical usage of eis — it follows a verb of motion.<sup><strong>13</strong></sup></p>
<h3>Eis With Verbs Lacking Sense Of Motion Or Direction</h3>
<p>On the other hand, if the verb “has no sense of motion to or into a place,” Liddell-Scott says then the translation should be “for.”</p>
<p>In such a case, <em>eis </em>is rendered as for because the sentence intends to express purpose or object. <em>Eis</em> as a preposition likewise, when standing alone, often has this function. Liddell-Scott explains:</p>
<p style="padding-left: 30px;">of Purpose or Object...for good, for his good...to live for show...to be pertinent, to the purpose...to cause fear [eis phobon]</p>
<p>(Incidentally, this <strong><em>for</em></strong> meaning is distinguishable from the Greek word <em><strong>ga</strong></em><strong><em>r</em></strong> which means <em>for</em> in the sense of because. “Repent, for (Greek, gar) the kingdom of heaven is at hand.” Matt. 3:2.)</p>
<p>We find this for meaning of <em>eis</em> in many places in the New Testament writings.</p>
<p>The eis of purpose, meaning for, is how Paul spoke in Ephesians 4:11, 12. Paul said: “And he gave some prophets, some evangelists, some pastors and teachers toward (Greek, pros) the equipping of the saints<strong> for</strong> (Greek, <em>eis</em>) the work of ministry <strong>for</strong> (Greek, <em>eis</em>) the building of the body of Christ.”</p>
<p>The same usage of <em>eis</em> as <em>for</em> (an object) is found in 1 Peter 3:21. Apostle Peter says “baptism... does now save us — not the putting away the filfth of the flesh, but the answer of a good conscience<em> eis</em> — <strong><em>FOR</em></strong> — God.” Peter means when during the washing of baptism you answer and truly repent FOR God’s sake (<em>i.e</em>., the answer of a good conscience), this aspect of baptism is what “saves us” (not the washing of the water).</p>
<p>Apostle Peter uses <em>eis</em> the same way again when Peter says in Acts 2:38 the following:</p>
<p style="padding-left: 30px;">And Peter said unto them, Repent ye, and be baptized every one of you in the name of Jesus Christ <strong><em>FOR</em></strong> (Greek, <em>eis</em>) the remission of your sins; and ye shall receive the gift of the Holy Spirit. (KJV).</p>
<p>Peter intends us to understand that the water has no magic for salvation sake (1 Peter 3:21), but that a good conscience by repentance from sin is FOR the remission of sins.</p>
<p>Hence, we see numerous uses of eis in Scripture to mean for a purpose or object, including for God. We saw examples where it is spoken of as having a good conscience FOR GOD or as having repentance FOR the remissions of sins. (Incidentally, please do not overlook Peter’s salvation statements just quoted at odds with cheap grace.)</p>
<h3>Eis Can Crucially Change Meaning</h3>
<p>Kenneth Wuest (1893-1962), formerly a professor at Moody Bible Institute, makes the point that translating eis into English incorrectly has misled the reader in other contexts. His remark below is just as applicable to what happened to John 3:16 due to the English mistranslation of eis as in, as we shall see below:</p>
<p style="padding-left: 30px;">A careful study of the Greek preposition [<em>eis</em>] <strong><em>discloses some precious truth </em></strong>that would otherwise be obscured by reason of <em><strong>a wrong interpretation</strong></em> put upon an English preposition, and at the same time saves the expositor from arriving at a wrong interpretation.<sup><strong>14</strong></sup></p>
<p>With all of that in mind, let’s examine the possibilities of how to translate John 3:16.</p>
<h3>Is Pisteuo A Verb Of Motion?</h3>
<p>Considering what Liddell-Scott explained, the correct meaning of eis here should be for (or its English synonym unto) with the sense of purpose or object. The verb pisteuo, whether obey, comply, trust, etc., or believe (some fact) is not a verb of motion.</p>
<p>Some suggest pisteuo has a sense of motion by paraphrasing it to mean ‘place one’s faith in or on Jesus.’ Yet, that is adding words to make pisteuo appear a verb of motion. However, if pisteuo is being used to mean believe, it not only lacks any motion, it lacks any sense of motion, as even the proponents of that meaning intend. If pisteuo means instead comply, obey, commit, or trust, it likewise signifies no motion — no physical placing. No one is going anywhere, and hence it is not a verb of motion. Thus, one can see the suggestion that it means the motion of placing something in someone else is a motion activity not present in the verb meaning itself. What drives this?</p>
<p>Some Christian scholars suggest that we must either “supply a missing idea of motion” or “recognize a negligent use of eis” in certain contexts.15 If the meaning is metaphysical, “it is left to the interpreter to decide which meaning is best suited to the context in every particular case.” (Butmann, id.) While never saying so, such a lesson can only be addressed to the problem presented by eis in John 3:16. If you want the meaning of eis in John 3:16 to come out as in due to a preconceived notion about salvation, you simply must supply the “missing meaning” to the verb involved (i.e., ‘placing’), so pisteuo now appears a verb of motion. Then you can rationalize eis to mean into. Then it is a short leap — although itself unjustifiable — to truncate this down to in. With that in placed where it does not belong, you can then peg pisteuo to mean believes.</p>
<p>However, may I suggest this idea that translators are free to supply a “missing meaning” or suppose “negligent use of eis” is doctrine speaking. It is no longer objective analysis. Objective scholars would readily see Butmann’s reasoning is used to help justify the translation of eis as in rather than as for. In other words, some describe the verb in such a manner of ‘putting faith in someone’ solely to justify the habitual English rendering of in within John 3:16. This is how they force eis to mean in — by conforming the verb meaning to justify their preferred understanding of eis. Yet, it is the nature of the verb that controls the meaning of eis. It is not the preferred rendering of eis which drives us to change and mold the verb. These translators have it backwards.</p>
<p>Let’s turn to objective scholars for help. Malcolm D. Hyman of Harvard provides useful analysis in Greek and Roman Grammarians On Motion Verbs and Place Adverbials (January 4, 2003) (available online).<sup><strong>16</strong></sup></p>
<p>His study provides us an objective source of information. He says a motion verb means an intransitive verb which “denotes a change of place.” You will find it often in conjunction with “a spatial adverbial — a prepositional phrase or adverb.” Hyman points out that ancient Greek grammarians spelled out these rules with precision. Such a grammarian was Apollonius Dyscolus. Apollonius explained adverbs’ meanings change in relation to whether a motion or non-motion verb is used. Thus, <em>ano</em> means <em>above</em>, but after a motion verb it means <em>upwards</em>. Apollonius described this phenomenon in Greek where “semantic categories are represented by the same linguistic form.” In other words, the preposition’s meaning changes by the nature of the verb involved. Latin has the identical grammar.</p>
<p>What are verbs of motion? Hyman explains that if the verb signifies one is going somewhere, it is a verb of motion, and adverbials (including prepositions) take on a different meaning. For example, “I start,” “I proceed,” or “I make my way” are motion verbs. When used with motion, Hyman mentions <em>eis</em> means <em>into</em>.</p>
<p>When the verb is not of motion, such as here — where it is <em>obey, commit, trust</em> or <em>believes</em>, Liddell-Scott says the sense of <em>eis</em> is <em>for</em>. Also, one can see the verb followed by<em> eis</em> and a pronoun <em>him</em> (indicating Jesus) is identifying an object or purpose in view. It is comparable to the example Liddell-Scott gave of <strong><em>for</em></strong> (<em>eis</em>) his good. The verb activity is thus for the sake of Jesus. It is<strong><em> for Him.</em></strong></p>
<p>Vincent in volume two of his work agrees on the impact of <em>eis</em> in the sentence. In fact, Vincent says <em>eis</em> drives the meaning so that <em>pisteuo</em> means<em> obey</em>, not merely <em>believes</em> when Jesus speaks in John 3:16. Vincent says the eis requires pisteuo to mean “to accept and adopt His precepts and example as binding upon” one’s life — the true predicate to eternal life in John 3:16.17 Pisteuo is thus unto Him — for His benefit, for His service. It means obedience results in eternal life.</p>
<h3>Unto’s Meaning In English</h3>
<p>In rendering John 3:16, we will prefer rendering <em>eis </em>as <em><strong>unto</strong></em> rather than <em>for</em>. It simply sounds better. In English, unto is a word that when change in “place is not the sense” (<em>i.e</em>., a motion is not involved in the verb),<em> unto</em> means “in order to or with the purpose that.”<sup><strong>18</strong></sup> In short, it means for in the sense of purpose. Thus, if the verb involved is not a verb of motion from place to place, unto is a perfect synonym for the English word for. Sometimes it just sounds better to use unto in place of for. See for example Romans 1:16 RSV (“power of God unto (<em>eis</em>) salvation...”); Romans 6:10 (“Christ died unto (<em>eis</em>) sin once....”)</p>
<h3>Having Solved Eis’ Meaning, What Is The Best Meaning Of The Expression?</h3>
<p>Now let’s put Vincent’s claim in volume two of his famous work that <em>pisteuosin eis </em>in John 3:16 means to obey Jesus. We will take the previously established meanings of <em>pisteuo</em>, and then combine each with unto as the best English synonym for eis. The result should allow us to test which of the following statements reads best. (The verb tense is continuous which is reflected below by adding ‘keeps on.’)<sup><strong>19</strong></sup></p>
<p>“whosoever keeps on <strong><em>trusting</em></strong> unto him....”</p>
<p>“whoever keeps on <strong><em>obeying/complying </em></strong>unto him....”</p>
<p>“whoever keeps on <strong><em>believing </em></strong>(that a thing is, will be or has been true) unto him.”</p>
<p>“whoever keeps on <strong><em>committing </em></strong>unto him.”</p>
<p>The interesting thing here is no matter what meaning you give<em> pisteuo</em> among these, when you remove in and replace it with the sense of for (<em>i.e</em>., ‘unto’), the emphasis of the sentence changes. The verb activity now has a purpose that validates it. This is what the word eis does to the sentence. As Vincent said, this little preposition is the key that unlocks the verse. Unfortunately, the preposition in which the KJV used only obscures this purpose. As Professor Wuest said as to other passages, the wrong English translation of the Greek preposition <em>eis</em> can cause “some precious truth” to be “obscured by reason of a wrong interpretation put upon an [erroneous] English preposition” used to translate<em> eis</em>. The repair of such an error “saves the expositor from arriving at a wrong interpretation.” See page <a href="http://books.google.com/books?id=4V8tMJ75bnwC&amp;lpg=PP1&amp;dq=jesus%20words%20on%20salvation&amp;pg=PA431">431</a> supra.</p>
<p>Thus, in John 3:16 <em>eis </em>makes clear that whatever the activity it is that pisteuo represents, it is for Jesus’ sake. It is not a verb activity you have in Jesus. It is something you are doing FOR Jesus — “unto” our Lord. That’s the point of John 3:16. That activity, whatever it might be, is done FOR Jesus. We now pisteuo unto or FOR Jesus.</p>
<p>Once you have that for meaning in mind, the decision on which of the meanings best reflects Jesus’ intention is clearly obeying or synonymously committing. You are serving for Christ and His sake alone. You are not obeying to be “seen by men.” (Matt. 6:1.) It is not for others. It is not obedience for obedience-sake alone. Instead, you have taken on a commitment for Him to serve only Him. This is an obedience which you will keep on honoring and doing for Jesus’ sake, just as a good servant should be doing.</p>
<p>This completely lines up with John 8:51: “whoever keeps on obeying (<em>tereo</em>, diligently following) My Teaching should never ever die.”</p>
<p>Thus, John 3:16 is a synonymous way of saying what is clearly said in John 8:51.</p>
<p>You are keeping to your obedience for Jesus’ sake, and hence you “should receive eternal life.”</p>
<p>Contrast this with how many read John 3:16. For example, many belief-alone advocates say salvation is for those who “believe in the fact that Christ died for your sins.” Or that salvation is for the one who “believes in the fact that Jesus was Messiah.” Thus, Stanley says you are saved if you ever once believe or trust in the fact that “Jesus died for your sins.” (<em>Eternal Security, supra</em>, at 33-34.)</p>
<p>Yet, that is not the point at all of John 3:16. It is not what faith you place in Jesus. It is instead about what you are doing for Jesus.</p>
<h3>FOOTNOTES ON PART 3</h3>
<p> </p>
<p>12. <a href="http://www.perseus.tufts.edu/cgi-bin/ptext?doc=Perseus%3Atext%3A1999.04.0057%3Aentry%3D%2331236">http://www.perseus.tufts.edu/cgi-bin/ptext?doc=Perseus%3Atext%3A1999.04.0057%3Aentry%3D%2331236</a> (last accessed 7-4-07).</p>
<p>13. Another use of <em>eis</em> is to express relations such as "in regard to."</p>
<p>14. Kenneth Wuest, <em>Practical Use of the Greek New Testament</em> (Chicago: Moody Press, n.d.) at 61 and 62.</p>
<p>15. Alexander Buttman, <em>A Grammar of the New Testament Greek</em> (Andover: Walter Draper, 1873) at 333 (available from Google books).</p>
<p>16. <a href="http://archimedes.fas.harvard.edu/mdh/motion.pdf">http://archimedes.fas.harvard.edu/mdh/motion.pdf</a> (accessed 7-18-07).</p>
<p>17. As quoted previously above, Vincent in his Prologue of volume two emphasizes that eis in expression of pisteuosin eis means obeying Jesus. See quote at 428 supra from Marvin R. Vincent, <em>Word Studies in the New Testament</em> (C. Scribner's: 1905) Vol. 2 at 49-50.</p>
<p>18. Edward Byrd, "Unto what then were ye Baptized?," <em>The Reminder</em> Volume No. 23 Issue No. 07 (November 1983), available online at<a href="/ http://www.anabaptist.com/ReminderTemplate.cfm?ReminderID=3"> http://www.anabaptist.com/ReminderTemplate.cfm?ReminderID=3</a> (accessed 7-21-07).</p>
<p>19. See See Issue #3: Continuity Or One Time Pisteousin? at ___ et seq.</p>
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<h3>Recommendations</h3>
<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
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<h2>Chapter Twenty-Six: John 3:16 (Part 4)</h2>
<h3>The Context And Meaning Of John 3:14-15</h3>
<p>There is another key to knowing what Jesus meant in John 3:16. Verse sixteen begins with the conjunction gar, rendered “For” or better “Wherefore.” (“For God so loved.....”) This means John 3:16 is intended to explain the preceding verses — verse 16 is going to tell us the meaning of John 3:14-15. Thus, by parallel reasoning, John 3:14-15 tells us the meaning of John 3:16 — because verse 16 is meant to reflect 3:14-15. These preceding words were:</p>
<p>And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up;</p>
<p style="padding-left: 30px;">(15) that whosoever keep on <em>pisteuo</em>-ing may in (<em>en</em>) him have eternal life. (John 3:14-15).<sup><strong>20</strong></sup></p>
<p>Jesus in these two verses is equating the story about the way the snake healed people in the Mosaic account and how those who <em>pisteuo</em> today will find eternal life in Jesus when He is lifted up.</p>
<p>Jesus in John 3:14-15 is referring to Numbers 21:4-9. There we learn that after the Israelites were led from Egyptian bondage into the wilderness of Sinai, many of them began to murmur against Yahweh. Accordingly, the Lord sent fiery serpents among them as a mode of punishment to bite them. When the people acknowledged their sin of rejecting the manna and sought deliverance, God instructed Moses to fashion a serpent out of brass, and set it upon a standard. Any person who “looked” upon the serpent would live.</p>
<p>This concept of repentance from rejecting manna and then continuing to look in one direction upon the lifted-up serpent is merely another way of saying repent and obey.</p>
<p>F.F. Bruce, an evangelical scholar and professor of Greek for many years, concurs. F.F. Bruce says in his <em>The Gospel of John</em> (Wm. B. Eerdmans: 1994) at 89:</p>
<p style="padding-left: 30px;">It was the saving grace of God that healed the bitten Israelites when they believed his word and <em><strong>obeyed his command</strong></em>.</p>
<p>One can see this looking implies obedience when you study together two verses: John 1:1 and John 5:19. The verse John 1:1 usually is translated to say that the Word was with God. However, the Greek preposition was <em>pros </em>— towards —God. Jesus was towards God. Jesus’ whole being was directed to the Father. Then John 5:19 tells us what it means to be looking towards the Father:</p>
<p style="padding-left: 30px;">Jesus therefore answered and said unto them,Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth [Greek, <em>blepo</em>, looking] the Father doing: for what things soever he doeth, these the Son also doeth in like manner. (John 5:19 ASV.)</p>
<p>Thus, when we are looking towards the Son lifted up on the cross, we should be likewise doing whatever we know Jesus was doing on the cross. This is the necessary effect that Jesus’ looking at the Father had on Him. Thus, by our looking at Jesus on the cross lifted up like Moses lifted up the brass serpent, we will necessarily plan to imitate Jesus. What was Jesus doing? When we look at the cross, we see Christ’s <strong><em>obedience to the Father</em></strong>. “Not my will, but thy [will] keep being done.” (Luke 22:42, translated by Robertson, <em>Word Pictures</em>.)</p>
<p>Elsewhere, Jesus makes this plain, saying our imitation of what He did on the cross — losing one’s own life for the sake of someone else — is crucial for us individually to later receive life (eternal life):</p>
<p style="padding-left: 30px;">And he that doth not take his cross and follow after me, is not worthy of me. (39) He that findeth his life shall lose it; and he that loseth his life for my sake shall find it. (Matt. 10:38-39.)</p>
<p>Hence, John 3:14-15 is about a repenting-from-sin people who now want to turn to God and by looking up at the healing standard are obeying God. They have to look upon the serpent raised on a standard high just as Moses’ instructed them. These repenting humbled people were <em>pisteuo</em>-sing just like we are supposed to be pisteou-sing. Jesus too will be “lifted up” for us (John 12:32) and like the serpent, when we “look on” the Son and imitate His costly sacrifice, we will be healed and live. He who like Jesus loses his life for Christ’s sake “shall find” life. (Matt. 10:38-39.)</p>
<p>It is also as Jesus says in John 6:40: all who “keep on looking” — present participle active — “on the son and should be pisteuo eis Him should be having eternal life.” This is a parallelism further accentuating pisteuo eis means obey unto. The looking and the pisteuo-ing are synonyms for obeying in that context.</p>
<p>Thus, John 3:14-15 says if we pisteuo the way the Israelites did, we too should be healed and live. The pisteuo of the Israelites in the story cited one verse prior to John 3:16 is not mere belief alone. Rather, it is repenting from rejecting the manna, turning back to God and then obeying Moses’ instruction to look at the object of healing and life. The whole process is repentance and obedience. With Christ, the looking upon the cross is also meant to imply you must imitate His obedience on the cross.</p>
<p>One cannot misread the Israelite passage to which Jesus refers as salvation by the shallow physical act of looking at the serpent. We cannot reduce salvation to simply looking at the Cross in our mind’s eye, knowing it was the work of redemption. This would be pure gnosticism.</p>
<p>Yet, this is essentially how Bruce Demarest views it in The Cross and Salvation: The Doctrine of Salvation (Wheaton, Illinois: 1997): “For the healing to occur, no religious work was involved; a person simply looked in faith and lived.” (Id., at 259.) Demarest says for us that looking is mere knowledge (in Greek gnosis) about Jesus and His work: “Foundational to saving faith is knowledge of Christ’s person and saving work....” (Id.) Demarest is emphasizing salvation by looking at the cross and knowing of Jesus’ person and the work at the cross. Demarest thus teaches salvation by mere gnosis.</p>
<p>Now we see why the early church taught it was heresy for Marcion to proclaim salvation by gnosis (belief in facts-faith alone) without obedience. See page 578 et seq.</p>
<p>Therefore, Jesus in John 3:14-15 means only those who have the characteristic of the Israelites who repented from rejecting the manna, who asked God for mercy, who heartily now ate the manna again without grumbling, who then obeyed Moses to look up at the raised serpent, and who finally pisteuo-ed and continued to do so (the verb is in the continuous tense) will receive life.</p>
<p>Hence, John 3:16 is an explanation of John 3:14-15. The gar that begins 3:16 directly ties into 3:14-15 as an explanation. The word pisteuo is used in 3:14-15 again. Because Jesus is analogizing pisteuo to the obedient looking up by the repentant Israelites on the serpent in the Numbers account, we again know that obey should be the translation of pisteuo in John 3:16.</p>
<h3>Jesus’ Other Uses of Pisteuo and Pistis,-os</h3>
<p>In five passages, in particular, Jesus’ usage proves He meant <em>obeys</em> by the word <em>pisteuo</em> and <em>obedience</em> by <em>pistis</em>.</p>
<p><em><strong>Pisteuo Destroyed by Temptatio</strong></em>n. The second seed in the Parable of the Sower keeps on <em>pisteuo</em>-ing for a while, but in time of temptation, falls away and withers (dies). (Luke 8:13.) It thereby becomes lost due to disobedience. Its <em>pisteuo</em>-ing was destroyed. Hence, “falling into temptation” is the opposite force that destroys <em>pisteuo</em>-ing. Among the various dictionary possibilities for <em>pisteuo</em> in Luke 8:13 which best contrasts to temptation is the meaning<em> obey</em>. For disobedience (falling into temptation) is the direct antithesis to obedience. Hence, Luke 8:13 should be translated that the “second seed keeps on <strong><em>obeying </em></strong>[pisteuo] for a while but in time of temptation falls away....” The word obey is the correct and hence intended antithesis to the temptation.</p>
<p><strong><em>Heaven-maimed or hell-whole</em></strong>. We have seen Jesus warned the twelve apostles about those who “<em>pisteuo</em> unto” Him who become ensnared. (Matt. 18:6; Mark 9:42.) Such <em>pisteuo</em>-ing people and the apostles only have two options when so ensnared: they can go to heaven-maimed by cutting off body parts ensnaring them in sin (i.e., causing them to violate God’s commandments) or they will go to hell whole. (Mark 9:42-47.) Pisteuo is thus being brought to nothing by disobedience in this passage. Hence, this antithesis proves to obey is the meaning of <em>pisteuo</em> in Matthew 18:6 and Mark 9:42.</p>
<p><strong>The Work of God is Pisteuo</strong>. In John 6:27-29, Jesus speaks of <em>pisteuo</em> as a work. Obedience is a work; faith is not, even as Paul’s usage proves. (Eph.2:8-9.) See discussion on Footnote 3, page 397. Hence, <em>pisteuo</em> means obey in John 6:27-29.</p>
<p><strong><em>The Servant Who Is Pistos</em></strong>. In a parable of a prudent and faithful servant who ends up suffering weeping and gnashing with the <em>apiston</em> (disobedient), Jesus calls the servant initially <em>pistos</em>. Every Bible renders <em>pistos</em> as faithful. That is, the <em>obedient</em>. After sin, this servant is punished with the disobedient — those who are <em>a + pistis</em>. (Lk 12:42,46.) See page 57-58. In Rev. 2:10, the faithful “pistos” receives the “crown of life.”</p>
<h3>Another Key Factor: The Wider Context Of Jesus’ Other Words</h3>
<p>The object in view in John 3:16 is that Jesus wants you to have eternal life, correct? The question then is whether Jesus intends you to receive eternal life either:</p>
<p>• by merely believing in the fact that you are a sinner and He died for your sins? That is what Charles Stanley and dominant evangelical doctrine insists is the only requirement for you to be given eternal life. (Stanley, Eternal Security, supra, at 33-34.)</p>
<p>• or by obeying unto Him as a good servant should.</p>
<p>Here is where this entire book Jesus’ Words on Salvation serves as mere prologue to make this wider contextual analysis of pisteuo in John 3:16. For we have seen Jesus repeatedly emphasized obedience to His commands for salvation-sake. Here are few highlighted passages to consider.</p>
<p><strong><em>Atonement Is No Benefit Without Appeasement of the One Offended</em></strong>. Jesus said before you bring the “atoning sacrifice” to God’s heart for your plea of mercy you MUST ABSOLUTELY have first appeased the one you offended (whether God or man). (Matt. 5:23-24.) (See page 1 et seq.)</p>
<p>Jesus said leave your “sacrifice” (doron) offering at the “sacrifice altar” and be first “reconciled.” Then and only then “bring the sacrifice” back to God’s altar. Only then will you have atonement cleanse you from all sin! Jesus’ doctrine was the same teaching as all the prophets before Him. The prophets taught the ineffectiveness of the atonement for those who had not first repented and been actually reconciled to the one whom they had offended. (Jer. 7:22-23; Mic. 6:6-8, Joel 2:13, Hos. 14:1-2; &amp; Mal. 1:10, 3:3-4. Cf. Isaiah 27:9.) Jesus was also simply teaching the principle of “works worthy of repentance.” John the Baptist — the “greatest Prophet” (Matt. 11:11) — also taught these were necessary before one could expect baptism to be effectual. (Matt. 3:7-10). Hence, Jesus gave a works-worthy-of-repentance condition to claim the atonement. This directs pisteuo in John 3:16 to more likely be rendered as obey than believe to fit this truth.</p>
<p><strong><em>Weeping and Gnashing Parables</em></strong>. All the weeping and gnashing parables are likewise similar warnings of hell to God’s servants who suffer from disobedience or lack of fruit.</p>
<p>For example, in Matthew 25:14-30, the servant to whom God gives a talent of gold but who — when the time for examination comes — has produced no fruit is sent to the outer darkness where there is weeping and gnashing of teeth. Jesus defines this place elsewhere as the “fiery furnace” where sinners are sent by the angels on Judgment Day. (Matt. 13:42.) As Jesus bluntly stated elsewhere, “the tree without good fruit shall be cut down and thrown in the fire.” (Matt 7:19.) Or as Jesus clearly taught in the Metaphor of the Vine — a “branch in me” that produces “no fruit” is to be “taken away” and “cast outside” and “burned.” (John 15:2,5-6.)</p>
<p><strong><em>Sheep and Goats</em></strong>. Another important example is that Jesus says those who call Him Lord, but on the day of judgment are exposed as not having done charity to the brethren will be called to account, and sent to “eternal fire” due to their lack of charity. (Matt. 25:31-46, viz. v. 41.) Jesus in direct contrast says those who call Him Lord and do the works of charity “inherit the kingdom.” (v. 34.) (See pages 219 et seq.)</p>
<p>Thus, unmistakably Jesus teaches in the Parable of the Sheep and the Goats that only those who do works of charity go to heaven, and all others go to “eternal fire.”</p>
<p>Dillow concedes in this parable that “inheriting the kingdom is conditioned on obedience and service to the King....” (Dillow,<em> Reign of the Servant Kings, supra</em>, at 73.) Dillow then further concedes that Jesus’ words “are a condition far removed from the New Testament [i.e., the shallow belief-alone translation of Jesus] teaching of justification by faith alone for entrance into heaven.”</p>
<p>Dillow fails to use these facts as an impetus to re-analyze the translation of pistis and pisteuo in his favorite verses. Instead, faith-alone apologists give us a nonsensical re-interpretation of the parable. They resolve this conflict between Jesus’ teaching of salvation-by-obedience and our modern belief-alone doctrine by relegating this parable to only being true during the tribulation period after all Christians are gone. Such apologists thereby dismiss it for now.</p>
<p>However, the solution to this dilemma is patently obvious. The doctrine of ‘faith alone’ needs to be re-evaluated in light of the underlying Greek. Thus, this parable directly points out there must be an error in the common translation of <em>pistis</em> and<em> pisteuo</em> — at least when Jesus is teaching. Pisteuo in Jesus’ thinking is frequently not only believes. He often must intend obeys as His meaning.</p>
<p><strong><em>Obedience Doctrine in Jesus’ Words</em></strong>. Finally, Jesus in several other places makes obedience indispensable, and not something that belief alone allows to be recognized as satisfied: If you call Jesus ‘Lord,’ but ‘do not do His will,’ He will tell you that He never knew you. (Matt. 7:21.) “And why call me Lord, Lord, and do not do what I say?” (Luke 6:46.)</p>
<p>The faithful and good steward who later becomes disobedient is assigned a place along with the unbelievers/unfaithful outside in darkness where there is weeping and gnashing of teeth. (Luke 12:42-46.) See “The Parable Of The Good Servant Turned Evil” on page 55 et seq.</p>
<h3>Evangelical Experts’ Opinion</h3>
<p>Next, we will explore what was the predominant usage throughout the New Testament of the verb <em>pisteuo</em> and its noun form, <em>pistis</em>.</p>
<p>What do evangelical or Protestant scholars say?</p>
<p>If you listen to one of the foremost evangelical specialists on the meaning of these Greek terms predominantly in the New Testament, this specialist once more vindicates what we have so far established. For in Vine’s Greek Commentary, he delineates the “main elements in faith [pistis]... and the corresponding verb, pisteuo” so that it connotes the following:</p>
<p style="padding-left: 30px;">(1) a firm conviction, producing a full acknowledgment of God’s revelation or truth, e.g., 2 Thess. 2:11,12: (2) a<strong><em> personal surrender </em></strong>to Him, John 1:12; (3) a<strong><em> conduct inspired by such surrender</em></strong>, 2 Cor. 5:7 (Vine, <em>id</em>., at 411).</p>
<p>Vine’s means <em>pistis</em> (noun) or<em> pisteuo</em> (verb) share these characteristics at the very same time. His elements correspond to: 1. trust; 2. <em><strong>striving to obey</strong></em> (compliance); and 3.<em><strong> obedience</strong></em>. Vine’s is hence indicating that the main meaning in the New Testament is not credence alone. Consequently, rarely does <em>pisteuo</em> or <em>pistis</em> solely mean belief, faith alone or mere intellectual assent or knowledge about a truth or fact, whether of great spiritual importance or otherwise.</p>
<p>To the same effect is <em>The Dictionary of Fundamental Theology</em>. It tells us that in the New Testament pistis and the verb pisteuo meant primarily to convey salvation by something more than mere belief. It ordinarily means that compliant trust and obedience or strong commitment (surrender) is integral and directly intended as part of the word meaning of either pisteuo or pistis.</p>
<p style="padding-left: 30px;">[F]aith is a process involving the entire human person — knowledge and <em><strong>commitment</strong></em> — as he or she advances toward the person of Jesus Christ. The interpersonal aspect of this faith [in the New Testament] makes it akin to the faith of the O[ld] T[estament]. It is<strong><em> both trust and surrender to God</em></strong>... it is <em><strong>obedience that assimilates the person</strong></em> to the crucified and risen Jesus and bestows the Spirit on the children of God.<sup><strong>21</strong></sup></p>
<p>With that said, now let’s examine texts other than when Jesus speaks that use the word pisteuo or its cousins, like <em>episteusan</em> in the next discussion.</p>
<h3>Apostle John’s Personal Usage of Pisteuo</h3>
<p>In John 12:42, Apostle John is speaking. In the KJV, it reads:</p>
<p style="padding-left: 30px;">Nevertheless among the chief rulers also many<strong><em> believed</em></strong> [<em>episteusan</em>] on [<em>eis</em>] him; but because of the Pharisees <em><strong>they did not confess him</strong></em>, lest they should be put out of the synagogue: (43) For they loved the praise of men more than the praise of God. (John 12:42-43 KJV.)</p>
<p>In John 12:42, Apostle John uses the verb <em>episteusan</em>, which is a word built on <em>pisteuo</em>. The prefix <em>epi </em>connotes above the norm, above, on or upon.</p>
<p>The correct translation should be these rulers “<em><strong>zealously/completely obeyed</strong></em> unto” Jesus.</p>
<p>The prefix <em>epi</em> is used to intensify the meaning of what follows. For example, when <em>epi</em> precedes ginosoko, to know, Vine’s says its primary meaning is “to know thoroughly (<em>epi</em>, ‘intensive’ [of] ginosko, ‘to know.’)”<sup><strong>22</strong></sup></p>
<p>These rulers therefore deeply and thoroughly had <em>pisteuo</em> unto Jesus, but they would not confess Him. As a result, those who prefer believe as the translation cannot dispute these were true believers. Robertson, a Baptist scholar, in his <em>Word Pictures</em> says John 12:42 means these were rulers who “actually ‘believed on him’ (episteusan eiv auton) in their convictions....” (Whether it means believed or obeyed is postponed for later comment.)</p>
<p>If Robertson — a Baptist scholar — were correct that <em>pisteuo</em> meant <em>believes</em>, then faith alone doctrine is anyway in <strong><em>perilous trouble</em></strong>. For if true, here are rulers who had truly believed, but clearly were cowards later. Why does this pose a problem for faith alone? Because disobedience to Jesus — failing to confess Him — leads to loss of salvation. How do we know this? Because as moral cowards, God tells us the “<strong><em>cowardly</em></strong>” rulers who once “believed” will be thrown into the <strong><em>“lake of burning sulfur</em></strong>” with “unbelievers.” (Rev.21:8.) Thus, those who<em> pisteuo</em> for a time but later turn into cowards go to hell just like any non-believer.</p>
<p>Yet, the true difficulty for faith alone doctrine is that John 12:42 presents an antithesis between episteuosan and the disobedient failure to confess Jesus. In John 12:42, Apostle John says that this epi + pisteuo has ended. He uses the aorist verb tense. This means their pistis existed intensely for a while and then ended. This is just like happened to the second seed in the Parable of the Sower who at first had <em>pistis</em> with joy but later falls into temptation, withers and dies. (Luke 8:13.) The aorist tense in John 12:42 means an event that lasts for a while has ceased. It does not continue past a finite point. Here <em>epi + pisteuosan</em> continued intensely but then ended, replaced by a failure to confess Jesus.</p>
<p>Because in John 12:42, the pisteuo stopped upon cowardice, we know a moral weakness marked the end of whatever <em>pisteuo</em> represented. The pisteuo should have saved them had it continued. Hence, this antithesis proves what translation of pisteuo here is correct. For epi + pisteusan is destroyed by cowardice. Pisteuo in this verse does not mean believed. Instead, it means obeyed.</p>
<p>The confirming proof is familiar. Again, as in John 3:16, the preposition eis is directly following the verb — here episteusan. Thus, as established previously, eis means for with non-motion verbs and is wrongly translated as in after <em>pisteuo</em> — a non-motion verb. The English word unto conveys the sense of for. Which means the Greek verb pisteuo within <em>episteusan</em> before <em>eis </em>means obey or comply. John 12:42 should likely read in a better translation:</p>
<p style="padding-left: 30px;">Nevertheless, still also many of the rulers [once]<em><strong> zealously obeyed unto </strong></em>Him, but because of the Pharisees they were not confessing [Him publicly], so that they should not be expelled from the synagogue. (John 12:42.)</p>
<p>Hence, we can see here that episteusan must mean these rulers had obediently followed Jesus at one time. They obeyed joyfully unto Him just like any other valid servant would do. But then they became afraid. They saw their friends and religious associates would scorn them for doing so. So they pulled back. They betrayed their earlier commitment to Christ by disobeying Him. By not confessing Him openly.</p>
<h3>The Use of Pisteuo By The Greatest Prophet (John the Baptist) In John 3:36 As Obeys</h3>
<p>Evangelical Protestant scholars such as F.F. Bruce will explain that<em> pisteuo</em> in John 3:36, which is verbatim the words in John 3:16, means obey.</p>
<p>In John 3:36, the speaker is John the Baptist. Jesus said John was the “greatest prophet” before Him. (Matt. 11:11.) Thus, Jesus tells us emphatically what we are about to read is something given under inspiration of the Holy Spirit.</p>
<p>In John 3:36, we will see another <em>pisteuo eis</em> (for) Jesus — identical to John 3:16 — is in the first half of John 3:36. We refer to it as John 3:36a. This clause is then negated in the second half by disobedience. We call this clause John 3:36b. As F.F. Bruce will explain, this direct contrast of 3:36a to 3:36b tells us that the speaker intends you to understand pisteuo as obey. <em>Pisteuo eis</em> is identified as something directly destroyed by disobedience. Because the direct opposite of disobedience is obedience, it tells you that p<em>isteuo eis</em> in John 3:36a means obey, not believe. In other words, disobedience to Jesus does not destroy belief in His atonement or Jesus as Messiah. Rather, disobedience destroys obedience. Hence, the contrast in John 3:36 clearly identifies pisteuo eis as meaning “obey unto,” standing in contrast to the verb meaning disobey in John 3:36b.</p>
<p>Let’s now look carefully at John 3:36 to see this.</p>
<h3>FOOTNOTES TO PART FOUR</h3>
<p> </p>
<p>20. Please notice this time it is "in him have eternal life." It is still not "believe in him." Here, the "in him" means eternal life is located in Jesus. The one who is pisteuo-ing "may in [Jesus] have eternal life." Vincent <em>Word Studies</em> points out that the "in him" formula of John 3:15 "occurs nowhere else in John." (VWS, Romans 4:5.)</p>
<p>21. Gilles Langevin, "Faith," <em>Dictionary of Fundamental Theology</em> (ed. Rene Latourelle &amp; Rino Fisichella)(New York: Crossroad Publishing Company, 1994) at 309 (emphasis added).</p>
<p>22. Vine's Commentary on <em>epiginoska</em>'s usage in 2Pe 2:20 and 22.</p>
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<h3>Recommendations</h3>
<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
<p> </p> </div>
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<h2>Chapter Twenty-Six: John 3:16 (Part 5)</h2>
<h3><strong>Analysis Of John 3:36</strong></h3>
<p>First, John the Baptist is clearly amplifying 3:16 in 3:36. He repeats verbatim the salvation formula of John 3:16 but then John provides a competing contrast. John contrasts pisteousin eis with disobeying as a warning to the one who is pisteuo-ing. Here is what John 3:36 says literally in a correct translation:</p>
<p style="padding-left: 30px;">He that keeps on obeying unto the Son keeps on having eternal life [cf. the 3:16 formula], and he that keeps on disobeying [apeitheo] toward [to in Greek] the Son shall not see life, but the wrath of God keeps on remaining on him.</p>
<p>In 3:36b, the Greek verb <em>apeitho</em> has one and only one meaning in Greek: to disobey.<sup><strong>23</strong></sup> Cf. Acts 26:19 (“Oh king Agrippa, I was not disobedient (<em>apeithes</em>) to the heavenly vision.”); Titus 1:16 (apeithes, “<em>disobedient</em>” (KJV).)</p>
<p>F.F.Bruce says it is clear in the sentence structure that the pisteousin eis in the first part of John 3:36a is used “here in antithesis” to disobedience in the second part — in John 3:36b. (Frederick Fyvie Bruce, <em>The Gospel of John</em> (Wm. B. Eerdmans: 1994) at 98.) He says as a result of this antithesis in 3:36, “saving faith comprises believing and obeying.” Bruce adds that those who “will not obey the son cut themselves off from the benefits of His sin-removing work,” and their “persistent impertinence leaves them exposed to the wrath of God....” (F.F. Bruce, <em>The Gospel of John, supra</em>, at 98.)</p>
<p>F.F. Bruce’s conclusion about John 3:36a is highly significant. If you read Bruce with care, he touches little on the issue of what <em>pisteuo eis</em> in John 3:16 means about salvation on the page where he directly discusses John 3:16. (See, <em>id.</em>, at 89.) Yet, here, when Bruce finally reaches John 3:36, and the same salvation formula is repeated verbatim, Bruce reveals a blockbuster fact. Bruce sees clearly there is more to the <em>pisteuo</em>-formula of John 3:16 which re-appears verbatim in 3:36a. Bruce precisely relies upon the antithesis between <em>pisteuo</em> in 3:36a and apeitho in John 3:36b to come to the conclusion <em>pisteuo</em> means <em>obey</em>, not merely believes.</p>
<p>Who is F.F.Bruce? This is the same F.F. Bruce (19101990) who impressed evangelicals with his work <em>New Testament Documents: Are They Reliable</em>? He taught Greek for years at the University of Edinburgh. He was the editor of the <em>Evangelical Quarterly</em>.</p>
<p>Yet, what Bruce is revealing in his penultimate book before he died was the most profound revelation of all. He sees the pisteuo of John 3:16 in the light of John 3:36. He says salvation must depend crucially not just on belief, but on obedience. It is John 3:36 that illuminates John 3:16 for F.F. Bruce.</p>
<p>This is also the message of John MacArthur. In his <em>The Gospel According to Jesus</em> (Zondervan: 1994), John MacArthur recognizes John 3:36 proves the ‘believing’ in John 3:36a is ended by the disobedience in John 3:36b. Mac-Arthur says this proves salvation depends on a lasting obedience to Christ’s authority, not on a one-time ‘believing.’ (Id. at 39 fn.) Hence, disobedience to Jesus’ commands means God’s wrath rests on you. MacArthur recognizes this disobedience in John 3:36b is directly a negation of pisteousin eis in John 3:36a.</p>
<p>Therefore, when John 3:36b says God’s wrath rests on the disobedient, it does so in contrast to those in John 3:36a who keep on pisteuo-sing and who otherwise would have kept on having an “eternal life.” Prophet John-the-Baptist in John 3:36b meant therefore to put in jeopardy those <em>pisteuo</em>sing in John 3:36a who fall into temptation, thereby breaking the pistis they have. It is Luke 8:13 all over again — the seed that is pisteuo-ing for a while (typically translated as believes), then falls into temptation, withers and dies.</p>
<p>Consequently, we can deduce the meaning of pisteuson eis in the first part of John 3:36 as keep on obeying unto the son. Only an obedience unto Jesus is in direct antithesis to disobedience to the son in 3:36b.</p>
<p>Hence, this lesson from John the Baptist proves the word pisteuo clearly meant only obey in John 3:16. For only twenty verses later — John 3:36a — an undeniable prophet of God repeats the very same salvation formula as in John 3:16 but this time the context conclusively demonstrates pisteuo means obeys. This proves the pisteuo back in John 3:16 must have had the same meaning. Thus, the “greatest prophet” (before Christ) did His Lord the greatest service of all. John the Baptist uttered John 3:36 so that all the misconstruction of John 3:16 could easily be removed once an objective and patient examination was made.</p>
<h3>Cheap Grace Deflects John 3:36 By Mistranslation</h3>
<p>Incidentally, cheap grace translators have deflected John 3:36 from destroying cheap grace by the simple step of mistranslation of apeitheo. Please remember that apeitheo only has one meaning: disobey. Even the evangelical seminary dictionaries which defend disbelieve as a meaning admit the translation as disbelieve is “unknown outside our literature.”<sup><strong>24</strong></sup> In the table below, you can readily see this key difference between the inaccurate “believe not” translations and the accurate “obey not / disobey” translations.</p>
<p><img src="/images/stories/Salvation/table2john 316-2_page_1.jpg" /></p>
<p><img src="/images/stories/Salvation/table2john 316-2_page_2.jpg" /></p>
<p>Why this erroneous translation on the left side of the column? This alteration makes it appear that disbelieving in Jesus is what brings wrath, not disobedience to Jesus. By this alteration, you would then naturally infer that the intended contrast by John the Baptist is between disbelieves on one side (3:36b) with believes on the other side (3:36a). Hence, by altering disobey to disbelieve, this is how the translators supported rendering pisteuo as believes in 3:36a. Yet, it is built on a complete falsification of what John the Baptist said. As noted before, apeitho only has one meaning in Greek: to disobey. It bears repeating that even the scholars who defend this replacement of disobeys with disbelieves admit that in all literature outside the Christian scripture, apeitho only has one meaning:<sup><strong>25</strong></sup> disobey.</p>
<p>Yet, we are not free to conjecture about a Christian-only meaning to apeitho. We especially cannot do so when the only virtue of imagining an idiosyncratic meaning is to insulate the cheap grace gospel from a verse that falsifies it.</p>
<p>Thus, the translations on the left in the table above protect cheap grace doctrine. They do so by falsifying the translation. How can this be honoring God? He told us that we are never permitted to “subtract” from His Holy word. (Deut. 4:2.) Only the translations on the right are true to God.</p>
<h3></h3>
<h3>Footnotes Part 5</h3>
<p>23. Apeitheo only has one Greek meaning: disobey. (Liddell-Scott.) This is followed in ASV, RSV, NASV, WEB and GNB. Cfr. KJV and Luther’s Bible (“not believe”). Why the difference in the KJV &amp; Luther Bibles? Because Pauline dictionaries of ancient Greek, while admitting “not believe” is a meaning “not found outside our literature,” claim the word apeitheo must mean disbelieve when used in Christian literature. (Greek Lexicon of the New Testament (eds. Bauer, Arndt, Gingrich, and Danker) at 82.) But why? Because unless we adopt an idiosyncratic meaning ‘just for us Christians’ that matches the accepted doctrine of cheap grace, then John 3:36 would undermine our favorite notions about salvation by ‘faith alone,’ and our favorite verse to prove it: John 3:16.</p>
<p>24.See Footnote 23, page 449.</p>
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<p>25.See Footnote 23, page 449.</p> </td>
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<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
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<h2>Chapter Twenty-Six: John 3:16</h2>
<h3>What About Paul’s Use Of Pistis And Pisteuo?</h3>
<p><strong>Introduction</strong></p>
<p>As mentioned above, to understand John 3:16, the Master and Sole Teacher has the privilege of interpreting His own words. We looked at the context of John 3:16. We looked at the context of other lessons of Jesus. We looked at inspired prophets like John the Baptist. We looked at the words of Apostle John — the writer of John 3:16 — who injected his own thoughts in John 12:42. There we saw Apostle John discusses the rulers who had <em>pisteuo</em> but contrary to that pistis later refuse to confess Jesus. The evidence repeatedly proves John 3:16 should have been translated as “<strong><em>obey</em></strong> unto Him” (Jesus). The verse gives no support that mere belief alone saves or mere belief is all there is to salvation.</p>
<h2>The Problem Of Paul</h2>
<p>There is no secret here what is the problem weighing against us from changing our perceptions to Jesus’ intentions. Many impose their views of Paul’s doctrines upon Jesus’ words. They translate Jesus to most closely follow the doctrines they perceive Paul is teaching.</p>
<p>However, we are not free to invert the relationship between Jesus and Paul so that Paul becomes the Master used to undermine the words and clear meanings of Jesus.</p>
<p>As Kierkegaard pointed out in 1855 in his work My Task: “It is of great importance, especially in Protestantism, to straighten out...[the] inverting [of] the relationship, and in effect criticizing Christ by Paul, the Master by the disciple.”<sup><strong>26</strong></sup></p>
<p>Nevertheless, we will now demonstrate that Paul clearly often intends pistis to mean a faithfulness which is destroyed by disobedience, unto damnation of even Christians.</p>
<p>We will also see that Paul sometimes means by pistis a faithfulness in the ‘Old Testament’ sense of faithful (obedient) living.</p>
<p>We will also see that Paul often teaches that justification is by obedience or faithfulness, not belief alone — a truth hampered from your notice by minimizing translations of Paul’s words.</p>
<p>This is not to deny there are just two or three problem passages where Paul affirms pisteuo or pistis in such a way that the meaning is belief alone. This is particularly the case in Romans 4:5.</p>
<p>We will address these verses later, in particular the significance of Romans 4:5. We will see how the early church confronted this very problem of the words of Christ versus Paul. We will see clearly how the early apostolic church solved the dilemma. It will no doubt surprise many of you.</p>
<p>Regardless of how the early church resolved this problem, what remains unaltered is that there are abundant proofs that ordinarily — except for two or three passages — Paul means faithfulness (obedient living) for pistis, not faith or belief alone. This assists us once more in corroborating how Jesus was likely using the noun pistis and its verb cousin pisteuo.</p>
<h2>Romans 10:11 Translates OT “Trust” With Pisteuo</h2>
<p>Let’s start with Romans 10:11.</p>
<p>Paul uses pisteuo in Romans 10:11 to translate a verb in an ‘Old Testament’ passage which in Hebrew only meant trust. Because of the force of the original Isaiah passage, the NIV renders pisteuo in Romans 10:11 as trust rather than believe even though believe is how the NIV everywhere else translated pisteuo in the New Testament.</p>
<p style="padding-left: 30px;">As Scripture says, ‘Anyone that<strong><em> trusts</em></strong> in him will never be put to shame.’ (NIV) (Rom. 10:11)</p>
<p>Paul is quoting from Isaiah 28:16.</p>
<p>Why did the NIV translate <em>pisteuo</em> in Romans 10:11 into trust rather than believe? Because the NIV realizes its own version of Isaiah 28:16 renders the word in the underlying OT as trust (rely upon and follow). The NIV translates Isaiah 28:16 as “the one who trusts will never be dismayed...”</p>
<p>Why didn’t the NIV render the Hebrew word as believes and then render Romans 10:11 as believes, so as to prevent an inconsistency in translating<em> pisteuo </em>when used by Paul elsewhere in the New Testament? Because the Hebrew word here was limited to trust. It was not faith or believing. The Hebrew word is not about intellectual assent in a fact about God or belief in a promise. But this then means that the NIV accepted that Paul here used the verb pisteuo to mean <em>trust</em>. The NIV left us to supposedly believe that Paul intended <em>pisteuo</em> everywhere else to mean merely believing in some fact about Jesus/the atonement, but here, and here alone, to mean trust.</p>
<p>Instead, it should have been a monumental fact that Paul uses in Romans 10:11 <em>pisteuon</em> to translate the ‘Old Testament’ word that meant trust. Because if this is true, then why should we not have used Romans 10:11 to enlighten us on translating <em>pisteuo</em> elsewhere in Paul’s writings? To make a comparison to how Jesus likely used <em>pisteuo</em>?</p>
<p>Romans 10:11 is an important link back to the ‘Old Testament.’ It unlocks the normal meaning of the word <em>pisteuo</em> in the New Testament. The Greek word has variable meanings. We cannot presuppose we know it means the most shallow meaning among all possible options: belief in or intellectual assent to a fact or truth. It can also mean trust, which implies obedience. Thus, how to translate pistis and pisteuo in Jesus and even in Paul’s writings is unlocked by witnessing first-hand Paul’s own rendering of the word for trust in the ‘Old Testament’ by the Greek verb <em>pisteuo</em>.</p>
<p>Thus, we know that because the OT equivalent word in Isaiah 28:16 only meant trust, and Paul rendered this ‘Old Testament’ word for trust by <em>pisteuo</em>, we can deduce the correct usage throughout the New Testament would primarily be at least trust (which connotes obedience anyway), not faith (which connotes mere belief or intellectual assent).</p>
<h2>Romans 3:3: Another Proof That Pistis Does Not Mean Faith</h2>
<p>We read in the American Standard translation of Romans 3:3 the following:</p>
<p style="padding-left: 30px;">For what if some were without faith? shall their want of faith make of none effect the faithfulness [<em>pistis</em>] of God? (Rom 3:3 ASV.)</p>
<p>Another meaning for <em>pistis</em> is proven here. This verse proves it sometimes certainly must mean faithfulness. It would be utter nonsense to render this the “faith of God” or even the “trust of God.” God has no faith in Himself or trust in Himself, which even hard-core Pauline scholars admit.<sup><strong>27</strong></sup></p>
<p>Here, <em>pistis</em> has only one meaning that fits in Romans 3:3: <em>faithfulness</em>, which here means ‘consistent righteous behavior.’ It is comparable to the human activity of faithfulness toward God. <em>Pistis</em> certainly has nothing to do with belief here.</p>
<p>One comment on Romans 3:3 is insightful:</p>
<p style="padding-left: 30px;">It seems quite clear to me that Paul does not mean by PISTIS what Luther meant by “Glaube” (faith). PISTIS can certainly mean “faith” or “trust,” but it can also mean “faithfulness” as it must in Romans 3:3.<sup><strong>28</strong></sup></p>
<p>There is more in Romans 3:3 to learn regarding<em> pistis</em>. It also impacts translation of the <em>apistia</em> in the first part of the sentence. Ordinarily, and in the ASV quote above, it has <em>apistia</em> as “want of belief.” Yet, this is wrong. It mismatches the direct contrast to the <em>pistis</em> of God. Thus, the <em>apistia</em> — formed by the negative prefix a in Greek in front of pistis — should be seen as the contrast to the pistis of God. Thus, the <em>pistis </em>of God, which has to mean faithfulness of God, is being contrasted to<em> apistia</em> — obviously the <em><strong>unfaithfulness</strong></em> of men. This is translated correctly in the American Literal Translation:</p>
<p style="padding-left: 30px;">For what if some were unfaithful? Their unfaithfulness [<em>apistia</em>] will not make the faithfulness of God useless, will it? (Rom 3:3 ALT.)</p>
<p>Yet, there is even one more key within this verse that makes certain apistia means unfaithful in the sense of disobedient.</p>
<p>Where the ALT has “if some were unfaithful” the Greek verb is apisteo. This combines the negative prefix a with <em>pisteuo</em> which latter verb we find in John 3:16. When the prefix and verb are so combined, the word means in ancient Greek either to <strong><em>disobey</em></strong> or <em><strong>disbelieve</strong></em>. In context, one can see here it means <strong><em>disobey</em></strong>. The ALT changed this into “were unfaithful;” while satisfactory, another more precise meaning that fits the context is <strong><em>disobey</em></strong>.</p>
<p>With this background, now look at the entire passage with the underlying Greek verbs and nouns exposed. Here we see <em>pistis</em>, <em>apistia</em>, and <em>apisteo</em> are all dancing around giving us an entirely different concept about <em>pistis</em> and <em>pisteuo </em>in other contexts. Here <em>pistis</em> certainly is not talking about belief as mental assent for God does not have that about Himself. This <em>pistis</em> of God is contrasted with the disobedient unfaithful behavior of men.</p>
<p style="padding-left: 30px;">For what if some <em>apisteo</em>-ed [disobey-ed]? Their <em>apistia</em> [unfaithfulness] will not make the <em>pistis</em> [faithfulness] of God useless, will it? (Rom 3:3 ALT.)</p>
<p>Thus, the <em>pistis</em> of God is the <em><strong>faithful righteous behavior</strong></em> of God. Paul teaches it is not useless merely because men are disobedient and unfaithful. Hence, pistis certainly in this context meant faithfulness, with an emphasis on righteous behavior. We know this because it is contrasted against disobedient behavior. We also saw that <em>a-pisteuo</em> meant “not obeying” here which re-emphasizes that pisteuo should ordinarily be translated to mean obey in the New Testament.</p>
<h2>Romans 3:22: More Proof Pistis Means Faithfulness</h2>
<p>A reputable Christian scholar, N.T. Wright (Bishop of Durham, England), in 2005 pointed out that Luther erred in translating <em>pistis</em> as faith in Romans 3:22. Because it is speaking of the<em> pistis</em> “of Jesus,” it can only mean once again <em>faithfulness</em>. This is because the text has in Greek a subjective genetive (“faithfulness of Christ”) not an objective genetive (“faith in Christ”).<sup><strong>29</strong></sup></p>
<p>Wright is backed up by George Howard’s scholarly analysis of the Greek. He demonstrated that in the twenty-four times the genetive is used in Paul’s writings, it is used in the subjective genetive sense, which means <em>of</em>.<sup><strong>30</strong></sup></p>
<p>In other words, because it says <em>of</em>, not <em>in</em>, within the genetive used in Greek, Wright explains Romans 3:22 must be speaking of Christ’s faithfulness, not Christ’s faith in Himself or God. The idea of <em>pistis</em> as <em>faith</em> when spoken of Jesus would be totally incongruous anyway within the verse. Only <em>faithfulness</em> makes sense when we speak of <em>pistis</em> as <em>of Christ</em>.</p>
<p>This notion of Jesus’ “faithfulness” here likewise totally matches how Paul speaks elsewhere of “one man’s obedience” (Rom. 5:19) as a synonym for the <em>faithfulness</em> (obedience) of Christ. Hence, Paul uses pistis in Romans 3:22 to mean <em>faithfulness</em> (obedience) of Jesus, not the faith of Jesus.</p>
<p>Indeed, in the Gospel accounts we learn Jesus’ <em>faithfulness</em> was an obedience unto death to the Father’s will. (Matt. 26:39, “if it be possible, let this cup pass away from me: nevertheless, not as I will, but as thou wilt.”)</p>
<p>Weak efforts have been offered in reply to dispute Wright’s reading of Romans 3:22, but they are sophistic.<sup><strong>31</strong></sup></p>
<p>Wright was correct. In fact, Luther could never have been translating properly because he openly defended his translation of Romans 3:22 based upon the Latin text, not the Greek text.<sup><strong>32</strong></sup> Even so, Luther actually acknowledges in the quote in Footnote 32, page 461 that the Latin too has a genetive <em>of</em>, not<em> in</em>. Then how did Luther translate<em> pistis</em> as meaning <em>faith</em> when the <em>pistis</em> “of Jesus” in Romans 3:22 could not possibly be translated as <em>faith</em> “in” Himself? If the genetive is revealed, it had to be <em>faithfulness</em> (not <em>faith</em>) “of Jesus.” The explanation by Luther is astonishing. In one of the most stunning glosses of a Scripture text, Luther simply suggests he is free to replace the words <em>of</em> with <em>in</em>, because he prefers an entirely different structure to the sentence. It is unabashed! See Footnote 32, page 461.<sup><strong>33</strong></sup> This is how Luther changed the<strong><em> faithfulness of Christ</em></strong> into<strong><em> faith in Christ</em></strong>. This is how an example of <em>pistis</em> meaning faithfulness was erased by Luther, and made into faith. Thus, for generations, we lost one clear usage example from Paul that <em>pistis</em> meant<em> faithfulness</em>. Thanks to Bishop Wright in 2005, this original meaning has now been restored.</p>
<p>We should note that the KJV is correct grammatically, revealing the genetive construction “of Jesus Christ” in Romans 3:22. However, it mistranslates <em>pistis</em> as <em>faith</em>. It reads “faith of Jesus Christ.” Yet, again, it is incongruous to speak about the “faith of Jesus” because Jesus cannot make Himself the object of His own belief. He knows who He is.</p>
<h2>‘Faithfulness Of Jesus’ Appears Seven Times In Paul’s Writings</h2>
<p>By the way, Luther’s erroneous translation of Paul talking about a “faith in Christ” in Romans 3:22 is a translation error which reappears in six other passages in the English New Testament. Luther’s errors in these passages influenced English translations to follow Luther’s lead. This has misled millions on the nature of justification in certain passages. Pis-tis Christou appears not only in Romans 3:22, but also in Romans 3:26, Galatians 2:16,20, 3:22, Phil. 3:9, and Ephesians 3:12.</p>
<h2>Justification Impacted</h2>
<p>Thus, instead of Paul saying God “justifies him who believes in Jesus” (Rom. 3:26 KJV), it says God “justifies him who has the faithfulness of Jesus” (Romans 3:26) — a major reversal in meaning. If you have the obedience Jesus exhibited, God justifies you.<sup><strong>34</strong></sup></p>
<p>If Paul had meant instead to say “faith in Jesus” in this verse on justification, he knew how to do it. Paul speaks elsewhere of those who have a “pistis en Cristos Iesous.” (Gal. 3:26; Eph. 1:15; Col. 1:4.) Similarly, others in the New Testament expressed such a thing as “<em>pistis en Cristou</em>.” <sup><strong>35</strong></sup> However, Paul never did that in these seven examples. He used a subjective genetive, and did so in particular in this justification verse. When rendered properly, it means you are only justified if you have the “faithfulness of Christ.”</p>
<p>Hence, the only somewhat correct translation of Romans 3:26 — each rendering the genitive (possessive) properly — appears in Young’s Literal, New Revised Standard (1989), Darby’s, Douay Rheims (“faith of Jesus”) and the Spanish Reina Valera (RV “justifica al que es de la fe de Jesús”).The only error is that these Bibles each incongruously still translate pistis as faith (of Jesus) as if Jesus could be believing in Himself or the Father rather than having a faithfulness (of Jesus) toward the Father.</p>
<p>Another interesting point is that the KJV has it faith in Jesus in Romans 3:26 while in every other of the seven verses, the KJV has the possessive correct in saying faith of Jesus. As Steven L. Chambers notes, “the King James version preserved ‘the faith of Christ’ in every instance except Romans 3:26.”36 Obviously, the KJV was concerned that any more accurate translation of 3:26 would <strong><em>upset justification doctrine</em></strong>. Because that is not at stake in the other six verses, the KJV correctly revealed the possessive “of” meaning.</p>
<p>
<hr />
</p>
<p>35.Chambers offers up the argument for consideration that twists this fact around to favor a reading of it as “faith in Christ.” This argument says Paul is entitled to have an idiosyncratic (isolated) meaning from all others who express the same thought differently. This argument says: “Paul never uses that construction; he never makes Christ (or God) the object of a preposition following pistis. Thus, pistis Cristou may well be an alternate, and uniquely Pauline, way of expressing ‘faith in Christ.’” (Steven L. Chambers, “‘Faith in Christ,’ or the ‘Faith of Christ? Pistis Cristou in Paul,” Lutheran Theological Review XII (1999-2000) at 23 (available online).) Chambers cites (and apparently realizes it is a valid point) Williams’ claim that this argument represents a fundamental logical error. Merely because “Paul does not use pistis en or eis when he seems to mean ‘faith in Christ’ does not lead to the inverse conclusion that he does mean ‘faith in Christ’ every time he speaks of pistis Cristou.” (Chambers, supra, at 25, citing Sam K. Williams, “Again Pistis Christou”, CBQ 49 (1987), 431-447, at 433-34.) Chambers appears to have a misunderstanding that Paul never says pis-tis en Cristou, which he does in Gal. 3:26; Eph. 1:15; Col. 1:4. What Williams is saying is that sometimes Paul appears to mean in Christ even when he only says pistis Cristou, but this does not support reading in into it every time. This is particularly true because Paul in those four cited passages does prove he knows how to say pistis en Cristou.</p>
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<h2>How Justification In the “Old Testament” Can Assist</h2>
<p>Yet, the KJV’s effort to change justification into faith in Jesus is an unnecessarily strained translation in light of Hebrew scripture. The Scripture taught in Deuteronomy 6:25 that justification was by obedience to God’s law.<strong>37</strong></p>
<p>This is also what Habakkuk 2:4 says in a proper translation: “the just shall live by his faithfulness.” Apparently Paul is being mistranslated whenever it is claimed he taught justification by faith in his quotes from the Habakkuk passage.<sup><strong>38</strong></sup> The underlying Hebrew word meant only<strong><em> faithfulness</em></strong>.</p>
<p>This concept of justification is also what Ezekiel taught about justification. “But if a man be just, and do that which is lawful and right.... [and] hath walked in my statutes, and hath kept mine ordinances, to deal truly; he is just, he shall surely live, saith the Lord Jehovah.” (Eze 18:5,9 ASV.)</p>
<p>Then why translate Paul in Romans 3:26 in a highly dubious way as if Paul said one is ‘justified if one has faith in Jesus’ rather than what it truly says — God ‘justifies those who have the faithfulness of Jesus’? The ‘faith in Jesus’ construction is at total odds with not just normal Greek grammar, but also it is contra-indicated by every prior clearly inspired Scripture on justification. This includes the parable from Jesus of the Prodigal Son (Luke 18:9-14).<sup><strong>39</strong></sup></p>
<p>This was the point of two scholars in the late 1950s on how to translate Romans 3:26: Herbert and Torrance.<sup><strong>40</strong></sup> They emphasized the Hebrew meaning of faithfulness in the original word that is ambiguously translated as pistis or pisteuo in the New Testament. When rendered into English, they said we should opt for faithfulness rather than faith. The ambiguity inherent in <em>pistis</em> and <em>pisteuo</em> was lacking in the original Hebrew which was sometimes being quoted (Hab. 2:4). In fact, the Hebrew texts which explained justification made it absolutely certain justification was by faithfulness, not faith.</p>
<p>That such a choice was necessary was particularly true in Romans 3:26. As Chambers explains: “If <em>pisteuo</em>, they argued, actually had the preferred Greek translation of faithfulness, as distinct from faith, then Paul’s expression would mean that God was continuing” His prior lessons about justification by faithfulness.<sup><strong>41</strong></sup> It was a point well-taken, especially in light of Deuteronomy 6:25 and Habakkuk 2:4, properly translated. The King James translators claimed they were following such pass-through principles — old to new.</p>
<p>Yet, more important, the only suitable meaning of <em>pistis</em> when spoken “of Jesus” is faithfulness. That is the beginning and end of the issue. It is nonsense to say Jesus believes in Himself. It is also ridiculous to say He believes in God. Thus, instead Paul teaches in Romans 3:26 that justification is for anyone of us who has the faithfulness (obedience) of Jesus." Paul here is expressing a doctrine of justification by obedience in imitation of Jesus.</p>
<p>After this digression, let’s return to our proofs that Paul frequently uses pistis to mean faithfulness, not faith.</p>
<h2>2 Thessalonians 1:3-5,8,11: Pistis Must Mean Faithfulness</h2>
<p>Paul says God will punish two types with His everlasting vengeance. One type is “those who do not know him” and the second type is “those who do not obey (hupakouousin) the gospel of our Lord Jesus.” (1:8) Paul prays the Thessalonians, by contrast, will be “counted worthy of your calling, and fulfill every desire of goodness and every work of pistis, with power.” (1:11.) Paul glories in their pistis “in all your persecutions” that “you endure.” (1:4.) He then importantly says this persecution is “a demonstration (evidence) of the just judgment (krisis) of God, to the end (eis) that you may be counted worthy of the kingdom of God, for which you also suffer.” (1:5a ALT; 1:5b ASV.) Cf. 2 Tim.2:12 (“If we endure with Him, we shall also reign with Him.”)</p>
<p>Verse 1:5 tells you pistis means faithfulness in the three uses in this passage. For it ends saying God permits persecution to test them to make them “counted worthy of the kingdom of God, for which you also suffer.” Nicholl admits Paul says afflictions “function to purify them so that they will be counted worthy of the kingdom and so [they] can inherit it.” (Nicholl-2004: 149-50.) Paul wanted them to “be worthy of their calling.” (1:11.) Jesus said He rejects the many He invites whom He “called [yet] were not worthy.” (Matt. 22:8.) Hence, you are not simply worthy by the initial blood-cleansing by Christ or His call. Salvation is not guaranteed by faith alone had no persecution come your way. Rather, Paul says God allows persecution with the “end” or “objective” that by suffering “you may be counted worthy of the kingdom of God.”<sup><strong>42</strong></sup> If faith alone instead were true, no amount of the testing of your endurance in doctrinal belief is necessary to make you worthy of the kingdom. You would in theory be already worthy by faith alone before any persecution. Thus, something other than faith alone must be on Paul’s mind of what is being tested. Only faithfulness as the meaning of <em>pistis</em> makes sense in this passage each time it appears.</p>
<h2>Twelve Proofs On Paul’s Usage Of Pistis As Faithfulness</h2>
<p>We clearly have seen twelve total times that the only meaning of pistis in a passage from Paul is faithfulness. See, Romans 3:3 (“faithfulness of God”), Romans 10:11 (the quote of Isaiah where it means “trust”), and seven other verses talking of the “faithfulness of Jesus.” (Romans 3:22, but also in Romans 3:26, Galatians 2:16,20, 3:22, Phil. 3:9, and Ephesians 3:12.) We saw that three times Paul extols the “faithfulness” of the Thessalonians under persecution, who are tested by God so they will be “counted worthy of the kingdom of God.” (2 Thessalonians 1:3-5,8,11.)</p>
<p>These twelve examples are just more proofs of how the word pisteuo (related to its noun form pistis) should be translated in John 3:16. <em>Pisteuo</em> means those who “obey for/ unto Him” should have eternal life.</p>
<h2>Paul’s Doctrine On Disobedience Means He Often Understood Pistis And Pisteuo As Faithfulness/Obey, Not Belief/Believe</h2>
<p>Is there further confirmation that in Paul’s understanding <em>pistis</em> and <em>pisteuo</em> were negated by disobedience? If so, then we know Paul ordinarily meant these words respectively meant faithfulness (obedient living), not faith, unlessthe context dictates otherwise, as what saves. Otherwise, disobedience could never be relevant to salvation if faith alone is all there is to salvation.</p>
<p>In other words, did Paul ever say a person who had pistis could fall by disobedience and lose their salvation/ inheritance in heaven? If so, then we would know the correct translation of pisteuo (verb) and pistis (noun) in Paul’s writings is ordinarily obey and faithfulness, not believe and faith, unless — to repeat — the context makes clear otherwise.</p>
<p>If so, then the impact on our conception of salvation even as sometimes taught by Paul, and certainly as taught by Jesus in John 3:16, would be monumental. If salvation is by faith, then it is simple, easy and cost-free. If it is by obeying and faithfulness, it is precarious and costly.</p>
<h3>Paul Teaches Disobedience Negates Pisteuo</h3>
<p>Paul several times expressly stated a Christian who was morally disobedient would lose his salvation. Paul, in fact, feared for himself that unless he cut off the body parts that ensnared himself in sin, he would go to hell whole.</p>
<p>Of course, Paul learned this lesson from Jesus. Our Lord told the apostles that each of them had a stark choice. You can go to heaven only if you maim yourself by the self-discipline of cutting off body parts ensnaring you in sin. Or, you can fail to take such measures to buffet your body, and you will certainly go to hell whole. (Mark 9:42-47.)</p>
<p>Paul says the very same thing in 1 Corinthians 9:27. Paul states:</p>
<p style="padding-left: 30px;">I buffet my body, and bring it into bondage, lest by any means, after I have preached to others, I myself should be disapproved (adokimos). (1 Cor. 9:27.) (YLT)</p>
<p><em>Disapproved</em> or <em>rejected</em> is the most literal Greek meaning of adokimos. Instead of “disapproved,” the KJV has it “castaway.” Regardless, it is a serious negative condition.</p>
<p>Sometimes it is translated as “reprobate.” Every other time the Greek word adokimos is used, it is always talking about the lost. (2 Cor. 13:5,6,7, 2 Tim. 3:8, Titus 1:16.)</p>
<p>Thus, Paul held the fear that he might be rejected by God and thus be lost unless he buffeted his body. Consequently, in this verse, Paul shared Jesus’ view on salvation. Jesus taught you can go to heaven-maimed or hell-whole. (Mark 9:42-47.) You can cut off the body part ensnaring you in sin, and have eternal life (heaven maimed) or you can fail to “buffet” your body in such manner, and go to hell whole. Paul in this verse had Jesus’ view that sin, unaddressed by self-discipline over fleshly desire, will cause one to go to hell whole. Even Calvin read Paul’s words in the same way. He said it matched Jesus’ doctrine that one who begins as a believer must engage in “strenuous perserverance,” and it “would be of no avail to have set out boldly on the Christian race if they did not continue to the end.” (Calvin quoted in F. Lisco, <em>The Parables of Jesus</em> (Philadelphia:1850) at 119.)</p>
<p>Unquestionably, in this passage, Paul applied this principle of heaven-maimed or hell-whole to someone like himself who already had initial pistis. Yet, Paul also clearly implied here that his own prior pistis is not the sole determinant of salvation. Hence, Paul’s concept of <em>pistis</em> is ordinarily not faith, but faithfulness, which can be negated by disobedience — the very thing Paul says in 1 Cor. 9:27 will make him <em>adokimos</em> — <em>disapproved, rejected</em>, a <em>castaway</em>, a <em>reprobate</em>. In other words, a lost soul.</p>
<p>While few who sit in the pews of a cheap-grace church ever learn this truth about this passage, an Atlantic Baptist University article says its meaning is clear:</p>
<p style="padding-left: 30px;">To become disqualified (adokimos) is to be disallowed from obtaining eschatological salvation because of failing to meet its condition, obedience to God (see 2 Cor 13:5-7; 2 Tim 3:8; Titus 1:16; see also Heb 6:8). Implicit in Paul’s comments about himself is his warning to the Corinthians that they will likewise become disqualified if they continue their misuse of their freedom [by sinning].<sup><strong>43</strong></sup></p>
<p><strong>Titus 1:16</strong>. In the same vein, Paul in Titus 1:16 says of those who disobey God’s commands yet confess — homologeo — God, their good works are adokimos. Paul uses this identical expression to say if you homologeo that Jesus is Lord, you shall be saved. (Rom. 10:9.) But here Paul says the very same homologeo for God is negated by disobedience.</p>
<p style="padding-left: 30px;">They confess (<em>homologeo</em>) that they know God; but in works they deny him, being abominable, and disobedient [apeithos], and unto every good work reprobate [adokimos]. (Titus 1:16, KJV.)</p>
<p>The Young’s Literal has this: “Unto every good work disapproved.” In the literal Greek, it means “to every good work rejected.” Thus, you can confess God, but if your works disobey Him, you deny God and all your good works are dis-approved/rejected by God. (They become like filfthy rags.) You must be lost despite having confessed God. Paul does not say this proves you never truly “believed.” He says instead you “deny” God by disobedience.</p>
<p><strong>Galatians 6:7-9</strong>. Paul speaks likewise in Galatians 6:7-9. He says that salvation depends upon not sowing to the flesh — even for a Christian. If you have pistis in the next quote, it does not satisfy the obedience requirement that Paul simultaneously insists upon. This implies that Paul here understood obedience was implied in the meaning of the word pistis. Obviously, Paul ordinarily meant faithfulness (obedient living) not faith when he used pistis. Paul says:</p>
<p style="padding-left: 30px;">Do not be deceived: God cannot be mocked. A man reaps what he sows. The one who sows to his sinful nature, from that nature he will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life. Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up. (Gal. 6:7-9 NIV).</p>
<p> </p>
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<p> </p>
<p><strong>Table on What you sow</strong><span><strong> </strong></span><strong>You reap.</strong></p>
<p>If you sow to the sinful nature<span> </span>You reap destruction.</p>
<p>If you sow to the Spirit<span> </span>You reap eternal life.</p>
<p>If you do not become weary in<span> doing good, </span>You will reap a harvest.</p>
<p> </p>
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<p>The meaning of this passage is clear if you simply notice the conditions and the outcomes. See Table above. Paul is addressing Christians. If they sow to the flesh, they will suffer “destruction.” In contrast, if they “sow to the Spirit,” which is paralleled by the phrase “not become weary in doing good,” they will reap “eternal life.”</p>
<p><strong>Romans 6:22</strong>. Another passage to consider is Romans 6:22. Here Paul says the benefit of becoming God’s servant is it should “lead to holiness, and the result is eternal life.”44 On this verse, the Atlantic Baptist University article says the meaning is unequivocal:</p>
<p>Paul continues by saying that the result (“fruit”) of being enslaved to God is holiness (<em>eis hagiasmon</em>), by which he means practical righteousness or habitual obedience to God. The result (“fruit”) of holiness, moreover, is <em>eternal life</em>. In other words, in Rom 6:20-22, Paul gives expression to the familiar Jewish idea that eternal life is conditional upon practical righteousness; it is significant that Paul does not say that the condition of receiving eternal life is imputed righteousness or the “righteousness of God”....</p>
<p>Please note here the purpose or object use of<em> eis</em>. This is the preposition we emphasized in John 3:16 means <em>for</em>. John 3:16 says he who is pisteuo-ing eis Christ should be saved. Here in Romans 6:22, becoming God’s servant is the first step whose purpose is to lead to an object: holiness. It is for the purpose of making you holy. This is not a one-step of belief that transforms you into a holy person. Becoming God’s servant has the eis purpose of making you holy. Then the result is eternal life.</p>
<p><strong>Romans 2:13</strong>. In another passage, Paul ties justification to obedience. Paul writes:</p>
<p style="padding-left: 30px;">For not the hearers of the Law are just before God, but the doers of the Law shall be justified. (Rom 2:13.)</p>
<p>Incidentally, compare this to our prior discussion of Romans 3:26. Paul there said God justifies whoever has the faithfulness of Jesus. This means those who imitate Jesus’ obedience are thus justified. (See page 462 supra.) This is identical to what Romans 2:13 quoted here literally says in all translations.</p>
<p><strong>Romans 2:6-7</strong>. In yet another passage — Romans 2:6-7 — Paul most remarkably of all says that God</p>
<p style="padding-left: 30px;">will render to every man according to his works: to them that by patience in well-doing [i.e., lit. ‘endurance in good works’] seek for glory and honor and incorruption, eternal life.</p>
<p>The Greek words translated as ‘patience in well-doing’ more correctly say endurance in good works. Paul thus says ‘to those who endure patiently in doing good works, God will render eternal life.’</p>
<p>Here, the Atlantic Baptist University article once more comments how clearly this spells out a doctrine contrary to what most suppose Paul taught. The Atlantic Baptist University article states:</p>
<p style="padding-left: 30px;">Paul clearly affirms that believers will be judged based on what they have done, not on what they have believed. It should be noted that the eschatological judgment to which Paul refers does not presuppose that the criterion of receiving eschatological salvation is perfection, but rather habitual obedience.<sup><strong>45</strong></sup></p>
<p>Thus, this passage adds more support to re-interpreting the word pistis in Paul’s writings to ordinarily mean faithfulness, not faith. This supports the idea that Paul spoke this way in reliance on Jesus likewise teaching these principles.</p>
<p><strong>Colossians 1:22, 23</strong>. Similarly, Paul says that pistis leads to presenting you holy and blameless unless you fail to continue in pistis, and you lose your steadfastness in pistis. Paul’s aim is</p>
<p style="padding-left: 30px;">to present you holy, and blameless, and above reproach in His sight IF INDEED YOU CONTINUE<sup><strong>46</strong></sup> IN PISTIS, grounded and steadfast, AND ARE NOT MOVED AWAY from the hopeof the gospel... Colossians 1:22,23.</p>
<p>One can see that again <em>pistis</em> here must mean <em>faithfulness</em>. The <em>pistis</em> can be ruined by losing steadfastness in the <em>pistis</em>. This is how one speaks of <em>faithfulness.</em> This is not how you speak about mere belief in facts about Jesus or the atonement. Moreover, this passage negates the idea that a belief one-time saved you. Instead, Paul says your salvation is tied up in an activity of<em> pistis</em> that must continue or otherwise it is in vain or for nothing. Faithfulness or trust, not faith, best fits those characteristics. Finally, the idea of a mental assent in the sense of faith in the doctrine of faith alone cannot be what Paul intended for pistis here because he just said pistis alone did not save you. Steadfastness or continuance are also necessary. To repeat, only faithfulness (obedient living) if read into<em> pistis</em> can contain a sufficiently broad meaning to make sense of this verse.</p>
<p>Thus, while everyone succumbs to translating pistis as faith here, the notion of mental assent does not fit. It should be translated here as faithfulness, not faith. Paul says it is destroyed by losing steadfastness and not continuing in the hope of salvation. When you lose hope in salvation, Paul is concerned you will no longer bother being faithful anymore. Paul is telling us to remain faithful and do not give up on the hope of salvation. Be steadfast. Be faithful.</p>
<p><strong>1 Timothy 5:8</strong>. Paul likewise shows how a true Christian’s misbehavior denies pistis and makes you worse than an unbeliever in this quote:</p>
<p style="padding-left: 30px;">But if anyone does not provide for his own and especially his household, he has denied the faith [pistis, trust, pledge] and is worse than an unbeliever. (1Ti 5:8 ALT.)</p>
<p>Thus, once again, we see how the better translation choice for pistis is not faith, but pledge. When a Christian does not provide for his family, he denies the pledge of faithfulness you gave to Jesus as Lord. If pistis meant faith, how would you deny your acceptance of facts (belief) by simply misbehavior? But if pistis means here pledge, you surely deny such a trusting faithful relationship or pledge by misbehavior.</p>
<p><strong>1 Timothy 5:11-15</strong>. Paul speaks again similarly about<em> pistis</em> in 1 Timothy 5:11-15. In fact, here Paul certainly uses <em>pistis </em>not to mean <em>faith</em> in the sense of belief in facts about Jesus. In fact, most translations of this passage do not render<em> pistis</em> as <em>faith</em>, but instead translate <em>pistis</em> as <em>pledge</em>. This is a reasonable rendition. Yet, if you translate <em>pistis</em> here as pledge in this next quote, then why not thoroughly revise all of Paul’s passages on <em>pistis</em> to be about salvation by a <em>pledge</em>? A firm commitment, trust or faithfulness? The word<em> pledge</em> is a synonym for a most solemn trust. When you pledge your honor to a king, it is a promise of compliance with the will of that king.</p>
<p>Let’s now read 1 Timothy 5:11-15 where we find <em>pistis</em> is no longer translated by even the leading translations as<em> faith</em> but as <em>pledge</em>:</p>
<p style="padding-left: 30px;">But younger widows refuse: for when they have waxed wanton against Christ, they desire to marry; (12) having condemnation, because they have rejected their first <em><strong>pledge</strong></em> [<em>pistis</em>]. (13) And withal they learn also to be idle, going about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. (14) I desire therefore that the younger widows marry, bear children, rule the household, give no occasion to the adversary for reviling: (15) for already some are turned aside after Satan. (1Ti 5:11-15 ASV.)</p>
<p>Paul says that this wanton sensual desire in them makes them wax against Christ. By doing so, they have rejected their first<em> pistis</em>. Here Paul is talking identical to Jesus who says in Luke 8:13 that after the second seed hears the word, it at first accepts the word with Joy. Then the second seed keeps on <em>pisteuo</em>-sing for a while (translated typically as <em>believes</em>), but in time of temptation falls away, withers and hence dies. The noun form — <em>pistis</em> — in 1 Timothy 5:11-15 and the verb form — <em>pisteuo</em> —in Luke 8:13 must be talking of the first <em>pledge</em> to obey unto Christ which these persons initially made.</p>
<p>Thus, 1 Timothy 5:11-15 is just one more proof that dictates we can no longer construe Paul’s usage of <em>pistis</em> or <em>pisteuo</em> to always mean <em>faith</em>. Rather, Paul is obviously saying in these passages that salvation turns upon nothing so shallow as mere faith. Instead, Paul in these passage must be saying salvation turns on faithfulness, trust, a pledge or promise of compliance — which are legitimate alternative Greek meanings in standard lexicons.</p>
<p>One can concede that Paul is not always consistent in his usage of <em>pistis</em> and<em> pisteuo</em>, as we shall discuss. That is not, however, a problem in how to interpret Jesus.<strong><em> It is a problem in how to understand Paul</em></strong>! Nevertheless, Paul clearly often states salvation is not by the shallow notion of faith alone. Hence this at minimum gives us further confirmation that our choice of how to translate <em>pisteuo</em> in John 3:16 conforms to even how Paul sometimes (or even often) spoke and taught. Jesus does not have to strictly agree with every mode of meaning of Paul. Rather, <strong><em>Paul must strictly always agree with Jesus</em></strong>. If Paul does not, this is proof that Paul is not speaking at that moment with inspiration. A conflict in Paul’s usage can <strong><em>never be used to gainsay Christ’s meaning</em></strong>. Yet, when Paul agrees with Jesus, it shows how Jesus’ meaning even penetrated into some or most of the writings of Paul.</p>
<p>The clearest examples are the following four inheritance warnings by Paul. They repeat the true gospel of Jesus Christ, as we previously have seen.</p>
<h2>Paul’s Four Inheritance Warnings</h2>
<p>As the final proof that Paul’s concept of pistis often must mean faithfulness, not faith, is Paul’s inheritance warnings. In four passages Paul clearly said that if a Christian commits various sins (which are cognizable as moral rules from the Mosaic Law), such as covetousness, adultery, etc., this means you shall “not inherit the kingdom of God.” (1 Cor. 6:9, Ephesian 5:5-7, Galatians 5:19-21, and 1 Thessalonians 4:6-8.) Jesus said those who “inherit the kingdom” means they have “eternal life.” (Matt. 25:34,46. See page 219-20.)</p>
<p>We will discuss these four passages in a moment. The point is, if this is true, then this proves again that Paul often is not using pistis with its shallow meaning of faith. Rather, Paul often instead used it with a more strenuous meaning of faithfulness, which includes the notion of faithful obedience.</p>
<p>Let’s take, for example, 1 Thessalonians 4:6-8, from among these four passages. It clearly is addressing Christians, and says when you act disobediently you “reject God” who has given you His Holy Spirit:</p>
<p style="padding-left: 30px;">[For] each of you to know how to be acquiring his own vessel [fig., wife] in sanctification and honor, (5) not in lustful passion of desire, just as also the Gentiles, the ones not knowing God,(6) [so as] <em><strong>not to do wrong</strong></em> and take advantage of his brother in this matter, because the Lord [is the] avenger concerning all these [things], just as also we forewarned you and solemnly testified. (7) For God did not call us to impurity [or, immorality], but in sanctification.(8) Therefore,<strong><em> the one rejecting [this]</em></strong> [or, regarding [this] as nothing] does not reject a person but God, the One having also given His Holy Spirit to you. (1Th 4:4-8 ALT.)</p>
<p>Or 1 Corinthians 6:8-10, we read similarly:</p>
<p style="padding-left: 30px;">But you act unjustly, and you defraud, and these [things to] brothers [and sisters]! (9) You know that <em><strong>unrighteous [ones] will not inherit [the] kingdom of God</strong></em>, do you not? Stop being led astray [fig., being deceived]; neither sexual sinners nor idolaters nor adulterers nor passive partners in male-male sex nor active partners in male-male sex (10) nor covetous [ones] nor thieves nor drunkards nor slanderers [or, abusive persons] nor swindlers will inherit [the] kingdom of God. (1Co 6:8-10 ALT.)</p>
<p>In this 1 Corinthians passage, Paul clearly says that these Christians are acting unjustly toward brothers and sisters. Paul understands these malefactors have truly accepted Christ. He then sternly warns them that anyone misbehaving will not inherit the kingdom of God. Actually, someone was leading them astray. Some taught that they safely could act unjustly toward brothers in the faith, or commit this list of sins, and still inherit the kingdom of God. Paul is sternly warning them that the opposite is true.</p>
<p>The passages of Ephesian 5:5-7 and Galatians 5:19-21 are to the same effect. In these two epistles addressed to the “brethren,” Paul warns, as he says he warned them before, that anyone who practices various moral sins “shall not inherit the kingdom of God.”</p>
<p>Clearly all these passages prove that Paul had an idea that whatever he thought elsewhere about pisteuo or pistis often enough he taught obedience was implied in their word meanings. Yet, the only definition of pistis that works like this is the option to translate it as faithfulness, trust, or pledge. Those translations alone connote obedience. The meaning of faith for <em>pistis</em> in these passages, while conceivable, is certainly too shallow to convey what Paul must have intended in these passages.</p>
<h2>Even in Passages Where Paul Means Intellectual Assent.</h2>
<p>Finally, even when Paul does use pistis to mean faith, in the sense of doctrine, almost every time he uses the word that way, Paul also says in the very same context that the faith (doctrine) is denied or negated by disobedience to moral rules. 2 Tim.3:6-8; 2 Cor. 13:5. Thus, Paul was even then still harkening back to a fuller more strenuous meaning about what the faith (correct doctrine) entailed.</p>
<p>This is not to deny Paul has verses which teach salvation is by pistis without works (obedience). (Eph. 2:8-9; Romans 4:4.) But to repeat, this does not raise a problem how to interpret Jesus’s usage of pistis or pisteuo. Nor would such evidence in just two passages refute that Paul clearly ordinarily used pistis and pisteuo to mean faithfulness.</p>
<p>Rather, the fact Paul has a different program of salvation in these two passages merely raises a problem on how to explain the contradiction within Paul’s view of salvation. In a moment, we shall discuss the solutions employed by the early Christian church to this dilemma. See “The Problem Of Paul’s Belief-Without-Obedience Verses” on page 481.</p>
<h2>Conclusion On Ordinary Meaning Of Pistis And Pisteuo In Paul’s Writings</h2>
<p>As a result of the overwhelming evidence above, unbeknownst to most Christians in the pew, evangelical scholars now agree it is impossible to believe Paul consistently taught faith alone saves. Rather, Paul often taught faithfulness saves. As T. Schreiner wrote in The Law and Its Fulfillment (Grand Rapids: Baker, 1993) at 203:</p>
<p>Even though Paul asserts that no one can attain salvation by good works, he also insists that no one can be saved without them, and that they are necessary to obtain an eschatological inheritance.</p>
<p>As the evangelist Charles Finney similarly said: “But he [Paul] has everywhere insisted on good works springing from faith, or the righteousness of faith, as indispensable to salvation.” (Finney, Justification by Faith (1837).)</p>
<p>Consequently, the entire conception of salvation has been negatively impacted for centuries by translating<em> pisteuo</em> (the verb) and <em>pistis</em> (the noun) consistently as <em>believe</em> and <em>faith</em> respectively. The primary sense in Jesus’ teachings, let alone in other portions of the New Testament, of the word <em>pisteuo</em> was always <em>obey, trust, compliance</em>, etc. <em>Pistis</em> normally means <em>faithfulness</em>, not <em>faith</em>. This is why Paul could say <em>disobedience</em> (i) was a denial of <em>pistis</em> and (ii) was a denial of God who gave His Holy Spirit to you and (iii) causes the loss of the inheritance of the kingdom of God.</p>
<h2>The Problem Of Paul’s Belief-Without-Obedience Verses</h2>
<p>Paul two times teaches salvation by belief even if one is still disobedient and has commenced no obedience whatsoever. (Eph. 2:8-9; Rom. 4:4-5; cf. Romans 10:9.)<sup><strong>47</strong></sup></p>
<p>Specifically, as evangelical scholars appear all to concur, Paul teaches in Romans 4:5 that a mental assent to a belief without repentance from sin — while you are still ungodly — saves you. (Romans 4:5.)</p>
<p>These two instances of a usage of pistis to mean belief-only are clear as long as Paul meant by erga (works) a synonym for obedience. This appears to be Paul’s intent.</p>
<p>Yet, the only way to reconcile Paul fully to Jesus is to always read pistis as faithfulness. Unfortunately for Paul (if we wish to regard him as always inspired), this has serious difficulties within these two passages. Nevertheless, there is one plausible way to read Ephesians 2:8-9 this way so as to fit Jesus. The weight of Romans 4:5 in the opposite direction may make it a Quixotic venture to solve Ephesians 2:8-9 this way. Yet, if Romans 4:5 can ever be reconciled to Christ’s teachings, here is a solution to Ephesians 2:8-9.</p>
<h2>Ephesians 2:8-9: Can It Fit Jesus’ Words?</h2>
<p>As to Ephesians 2:8-9, it can fit Jesus’ teaching if you read<em> erga</em> in Eph. 2:8-9 to mean <em>visible works</em>. As a result, then the clause “lest any man should boast” is no longer meant to require the most shallow meaning to <em>pistis</em> to keep the risk of boasting to the smallest minimum. Instead, the boasting clause would be directed at erga as explanation.</p>
<p>Thus, Paul would be saying you are saved by “faithfulness, not by works (to be seen by men) lest any man should boast.” This means you are saved by obedient living (to internal moral rules from Jesus) rather than by visible works. If salvation were by visible works, Paul means God would be tempting you to boast. Hence, God allegedly created a salvation formula that does not invite boasting because it depends on internal faithfulness that only God sees.</p>
<p>The problem is even if you read Ephesians 2:8-9 that way, there is the seemingly impossible hurdle posed by Romans 4:5 where Paul says he who “works not (<em>ergazomai</em>), but believes (<em>pisteuo epi</em>)<sup><strong>48</strong></sup> [on] the one justifying the irreverent — ungodly — is being accounted the pistis of Him unto [eis] righteousness.”</p>
<p>In other words, what this verse says is the one who lacks obedience (works) but is pisteuo epi on the One who justifies the ungodly is being reckoned with the faithfulness (<em>pistis</em>) of Jesus for righteousness’ sake.<sup><strong>49</strong></sup></p>
<h2>Pisteuo In Romans 4:5a</h2>
<p>Here in Romans 4:5a, pisteuo by being contrasted with ergazomai is contrasting working against <em>pisteuo</em>-ing. This antithesis would support an intellectual assent-belief meaning to <em>pisteuo</em> in this verse.</p>
<p>Most troubling of all, Paul in Romans 4:5b says God “justifies the ungodly.”</p>
<p>In light of the fact works are irrelevant in this verse, and most concur repentance-from-sin is a work, every commentator agrees Paul directly affirms justification without repentance from sin.</p>
<p>As Robertson’s <em>Word Pictures</em> says: “The man is taken as he is and pardoned.” Wesley concurs, saying God had to justify a man while he was “<strong><em>at that very time, ungodly</em></strong>.” Gill insists that Paul means Abraham (in context) was “in his<strong><em> state of unregeneracy</em></strong>...an ungodly person” when God justified him. The Geneva notes likewise say: “That makes him who is<em><strong> wicked in himself</strong></em> to be just in Christ.” Clarke concurs that Paul speaks of Abraham, and according to Paul: “Abraham...was called<strong><em> when he was ungodly</em></strong>, <em>i.e</em>. an idolater; and, on his believing, was freely justified.” Clarke says we are to understand this is the model: justification comes about <em><strong>without any interior repentance from sin</strong></em>. The only requirement Paul has in this verse is belief in the goodness and mercy of God. Clarke says:</p>
<p style="padding-left: 30px;">Abraham’s state and mode in which he was justified, are the plan and rule according to which God purposes to save men; and as his state was ungodly, and the mode of his justification was by faith in the goodness and mercy of God.</p>
<p>Thus, it is Romans 4:5 which is the<em> sole basis to ridicule repentance-from-sin as a requirement for salvation</em> among most evangelicals.</p>
<p>For example, the famous Ryrie Study Bible says <strong><em>repentance</em></strong> from sin is “a<em><strong> false addition to faith</strong></em>” when added as a condition of salvation.”<sup><strong>50</strong></sup></p>
<p>Likewise, Frederick Bruner, on the faculty with the Fuller Theological Seminary, and a prolific evangelical author, insists in his book Theology of the Holy Spirit that receipt of the Holy Spirit is “<strong><em>not conditional</em></strong>.” Confession of sin and <em><strong>repentance</strong></em> from sin are “works” which supposedly only hinder simple faith. Bruner insists that <span style="text-decoration: underline;"><strong>repentance</strong></span> is “<em><strong>not something to be done</strong></em>.” Rather, it is God’s gift which enables a person to follow Christ and decide to be baptized.<sup><strong>51</strong></sup>Again and again Bruner berates Pentecostal Christians in particular who seek more than Christ’s forgiveness at conversion. Bruner declares it is wrong to insist that a convert has some responsibility for meeting conditions such as repentance, obedience, eagerness and the like. All such arguments from Bruner hang principally on Romans 4:5.</p>
<h2></h2>
<div></div>
<p> </p>
<p>FOOTNOTES FOR PART 6</p>
<p>26. This inversion is usually done by not distinguishing Paul from Jesus, and simply labelling anything from Paul as “the Bible,” without any sense of priority for Jesus. For example: “As with any single verse or passage, we discern what it teaches by first filtering it through what we know the Bible [i.e., Paul] teaches on the subject at hand. The Bible [i.e., Paul] is clear that salvation is by grace through faith in Jesus Christ, not by works of any kind....(Ephesians 2:8-9). So, any interpretation which comes to the conclusion that any... act, is necessary for salvation, is a faulty interpretation.” http://www.gotquestions.org/baptism-Acts-2-38.html.</p>
<p>27.The King James prefers a rendering that makes no sense, and renders this the “faith of God.” Fortunately, this is an isolated phenomenon. See GNB (“faithful”). In fact, those who believe Paul virtually always uses pistis to mean faith, concede in Romans 3:3 pistis must mean faithfulness. “The translation ‘faithfulness’ is dictated by the parallel terms as well as the reference to God’s pistis.” (Karl P. Donfried, “Paul and the Revisions: Did Luther Really Get It All Wrong?,” Dialogue: Journal of Theology Vol. 46, No. 1 (Spring 2007) at 31, 34 (available online).</p>
<p>28.Michael Palmer (April 1999) posted at http://lists.ibiblio.org/pipermail/corpus-paul/19990403/000132.html (accessed 7-1-07).</p>
<p>29.N.T. Wright, <em>Paul in Fresh Perspective</em> (Minneapolis: Fortress, 2005) at 47.</p>
<p>30.George Howard, “On the “Faith of Christ,” <em>Harvard Theological Review</em> Vol. 60 No. 4 (Oct. 1967) at 459, 459.</p>
<p>31.One recent dissent is Karl P. Donfried, “Paul and the Revisions: Did Luther Really Get It All Wrong?,” Dialogue: Journal of Theology Vol. 46, No. 1 (Spring 2007) at 31 (available online). Donfried’s argument has numerous flaws, and no valid points. First and most important, Donfried does not deny there is a subjective genetive here — the key issue. Instead, he claims that he reads Luther as saying there is none in the quote in Footnote 32, page 461. But Luther does not say that. In fact, Luther is quoting Latin, not Greek which the scholar (Wright) is citing and whom Donfried opposes. Nor does Donfried note that Luther is confessing he is wishing the Latin read differently than it actually reads. The Latin reads exactly as Wright reads the Greek! It is a mystery how Luther came about with his translation even from the Latin! Next, Donfried quotes translations of early church ‘fathers’ who in allusions and paraphrases are translated as talking about ‘faith’ in this verse. However, these English translations of the early Greek and Latin ‘fathers’ prove nothing. The original Latin word fides in some of those texts has as much ambiguity as the Greek word pistis. One translation error does not support later error. Thus, because these ‘fathers’ were translated as talking about faith does not prove Romans 3:22 was translated as faith correctly. Finally, Donfried says Wright’s view of faithfulness as the correct translation has led to frightening theologies. He cites Bondros’ recent work as an example of where this translation must take you: “The extreme consequences of Wright’s misinterpretation of Paul can be seen in the recent volume by David Bondros, Paul on the Cross....” Id., at 35. He then explains Bondros teaches Paul did not believe Christ made atonement for sin, but Christ was merely obedient to being used as an instrument of redemption. This is the big smear by means of a fallacious non-sequitur. Yet, Donfried never actually addressed the key issue: the Greek meaning of the text.</p>
<p>32.Luther unabashedly tried using the Latin version to understand the Greek, but it is incoherent because the Latin genetive is the same as the Greek. Luther wrote: “when it says the faith of Christ (fides Cristi) [the LATIN], we must understand faith in Christ (fides in Cristum).” (Luther, Works (American edition; ed. Jaroslav Pelikan and Helmut Lehmann; Philadelphia and St. Louis: Muhlenberg and Concordia, 1955ff) 25, 242 (Lectures on Romans). This makes no sense even on its face. Fides Cristi in Latin means the faith or faith-fulness of Christ. Luther apparently feels free that he can change this by a gloss of interpretation into fides in Cristum. How can you do that? Perhaps we should say that Luther is actually rewriting the verse to say what he would prefer it would have said. But neither does the Latin nor the Greek say what he wishes Romans 3:22 would say about<em> pistis</em>.</p>
<p>33.Interestingly, Luther was not always consistent in wiping out the of in the translation of the same expression elsewhere. In Galatians 2:20, Luther translated it “dem Glauben des Sohnes Gottes.” That is, the “faith of the Son of God.”</p>
<p>34.Similarly, Galatians 2:20 should read that “I live in faithfulness, the faithfulness which is of the son of God.” Had Paul not used pistis...of the Son of God,” then we would not have been sure how to translate his first use of pistis which talks of his own pistis. We would not know whether he meant faithfulness or faith. Yet, by Paul equating it to the pistis of the Son of God, we know the latter usage is faithfulness. (It is absurd to speak of Jesus having a faith in Himself.) Thus, the first pis-tis is intended the same way as the second pistis, to demonstrate the similarity between the way Paul says he is living and the way Jesus lived: obediently. Incidentally, in a bizarre argument, Chambers claims Galatians 2:20 has to be read the other way around, so it is “I live in faith, the faith which is in the son of God” (i.e., an objective genetive). He claims this avoids clashing between how pistis reads for “believers” versus how it reads for Jesus. That’s totally false. It is the opposite. His reading claims that I have the same faith that was in Jesus Christ. However, that rendering clashes with common sense. Jesus does not have a faith in Himself that I then duplicate. He KNOWS who He is. He doesn’t have to have a faith (like myself) in what is not seen. (Rom. 8:24.) Also, it is a subjective genetive, meaning “of”; it does not mean “in.” Hence, it is Chamber’s argument that causes a ridiculous clash, while faithfulness makes perfect sense in both cases. For Chambers’ argument, see Steven L. Chambers, “‘Faith in Christ,’ or the ‘Faith of Christ? Pistis Cristou in Paul,” Lutheran Theological Review XII (1999-2000) at 23-24.</p>
<p>35. Chambers offers up the argument for consideration that twists this fact around to favor a reading of it as "faith in Christ." This argument says Paul is entitled to have an idiosyncratic (isolated) meaning from all others who express the same thought differently. This argument says: "Paul never uses that construction; he never makes Christ (or God) the object of a preposition following pistis. Thus, pistis Cristou may well be an alternate, and uniquely Pauline, way of expressing `faith in Christ.'" (Steven L. Chambers, "`Faith in Christ,' or the `Faith of Christ? Pistis Cristou in Paul," Lutheran Theological Review XII (1999-2000) at 23 (available online).) Chambers cites (and apparently realizes it is a valid point) Williams' claim that this argument represents a fundamental logical error. Merely because "Paul does not use pistis en or eis when he seems to mean `faith in Christ' does not lead to the inverse conclusion that he does mean `faith in Christ' every time he speaks of pistis Cristou." (Chambers, supra, at 25, citing Sam K. Williams, "Again Pistis Christou", CBQ 49 (1987), 431-447, at 433-34.) Chambers appears to have a misunderstanding that Paul never says pistis en Cristou, which he does in Gal. 3:26; Eph. 1:15; Col. 1:4. What Williams is saying is that sometimes Paul appears to mean in Christ even when he only says pistis Cristou, but this does not support reading in into it every time. This is particularly true because Paul in those four cited passages does prove he knows how to say pistis en Cristou.</p>
<p>36.Steven L. Chambers, “‘Faith in Christ,’ or the ‘Faith of Christ? Pistis Cristou in Paul,”<em> Lutheran Theological Review</em> XII (1999-2000) at 20, 22. (available online).</p>
<p>37.“And it shall be righteousness unto us, if we observe to do all this commandment before Jehovah our God, as he hath commanded us.” Deut. 6:25 ASV.</p>
<p>38.This is extensively discussed in my prior book, Jesus’ Words Only (2007) at 274-76 and 507-08. This raises the question whether Paul really meant by pistis in translating Habakkuk 2:4 faith or faithfulness. Because the underlying Hebrew exclusively meant faithfulness (obedient living), it may be simply an English translation error which misperceives Paul as saying faith not faithfulness in Romans 1:17 and Galatians 3:11 when Paul quotes Habakkuk 2:4. Thus, it is conceivable Paul meant that justification is by faithfulness (obedience), not belief (faith) alone even in these two passages. If Paul meant faithfulness in both Romans1:17 and Galatians 3:11 is what justifies, we have all been misled by the erroneous translations of Romans 1:17 and Galatians 3:11. This would mean that it was not Paul who was mistranslating the sense of Habakkuk 2:4, but it was the English translators who were mistranslating Paul. Regardless of who is mistranslating whom, even had Paul meant we were justified by belief alone (mental assent), this does not permit us to overthrow prophetic statements from Habakkuk, Ezekiel and Moses in Deuteronomy on what causes justification. This is the point exhaustively demonstrated in Jesus’ Words Only (2007).</p>
<p>39.The twist on Romans 3:26 to ‘faith in Jesus’ also is contra-indicated by Jesus’ doctrine on justification by repentance in the Parable of the Publican and the Pharisee. See page 27 et seq. for anyone of us who has the “faithfulness (obedience) of</p>
<p>40.A. G. Herbert, “Faithfulness and ‘Faith,’” Theology 58 (1955) at 37379 and Thomas F. Torrance, “One Aspect of the Biblical Conception of Faith,” Expositary Times 68 (1957) at 111-14. Chambers claimed that their arguments were refuted by James Barr, saying Barr established that faith, not faithfulness ‘everywhere dominates in the New Testament.’ (See James Barr, The Semantics of Biblical Language (Oxford University Press, 1961; repr. London: SCM Press, 1983) 201, viz., at 161-205.) This exaggerates Barr’s claims and the validity of his proof. What Barr said instead was that Torrance was wrong to equate pistis necessarily with all the meanings that emet had in Hebrew. For the Hebrew concept of faithfulness in emet had wider implications than faithfulness in Greek. Barr means it is improper to read into a Greek definition a wider meaning that only exists in Hebrew. Thus, nothing in Barr says it is wrong to infer that Paul meant the meaning of faithfulness which is a permissible meaning in Greek when Paul quotes Habakkuk 2:4. The reason is clear: we should probably infer Paul used pistis as faithfulness because Paul should have known it meant faithfulness at minimum in the Hebrew of Habakkuk 2:4. Paul’s orientation most likely had to be to the Hebrew. (W.D. Davies, Paul and Rabbinic Judaism (1970).) Even if Paul thought only in Greek terms, nothing in the Septuagint Bible’s normal usage conveyed faith in the word pistis to Paul. As Bishop Robertson said: “the Septuagint... probably never uses pistis in our sense of ‘faith’... [s]o at least we can say that pistis by itself would not primarily suggest the idea of ‘faith’....” D. W. B. Robinson, “‘Faith of Jesus Christ’—a New Testament Debate,” The Reformed Theological Review Vol. 29, no.3 (Sept.-Dec. 1970) at 71, 81. For this reason, other scholars point out that Hebert and Torrance are still correct contextually on the meaning of pistis being faithfulness in Romans 3. See Richard B. Hays in The Conversion of the Imagination: Paul as Interpreter of Israel’s Scripture (Eerdmans: 2005). He explained: “Barr’s cogent criticisms of Torrance and A.G. Herbert do not however apply to the present exegetical observations about Romans 3. Barr’s basic objection is directed against the linguistically naive assumption that there is a distinctive (Hebraic) ‘fundamental meaning’ that governs the semantic range of... pistis in the NT without regard to context and usage.” Id., at 54. Hays, who agrees with my view of pistis as faithfulness in Romans 3, ends: “My observations here, rather than resting upon an alleged fundamental linguistic equivalence, proceed from the evidence of Paul’s usage of these words as functionally equivalent terms within this particular discourse.” Id. In scholarly circles, the reading of “faithfulness of Christ” has gained acceptance, following the seminal work in 1981 by Richard Hays entitled The Faith of Jesus Christ (2d Ed. 2001). Hays argues that Paul’s wording is not faith in Christ, but faithfulness of Christ.</p>
<p>41.Steven L. Chambers, “‘Faith in Christ,’ or the ‘Faith of Christ? Pistis Cristou in Paul,” Lutheran Theological Review XII (1999-2000) at 22 (available online).</p>
<p>42.Most faith-alone advocates explicate this passage by illogical statements. Calvin for example simply makes an ad hoc statement that “No persecutions can make us worthy of the kingdom of God.” Yet, this is a direct contradiction of what Paul just said was God’s plain purpose!</p>
<p>43.This article is entitled: “The Spirit, The Necessity of Good Works and Final Judgment,” http://www.abu.nb.ca/courses/pauline/Works.htm (last accessed 11/25/2006). This Atlantic Baptist University course article cites in support G. D. Fee, The First Epistle to the Corinthians (NICNT; Grand Rapids: Eerdmans, 1987) at 433-41; C. K. Barrett, The First Epistle to the Corinthians (2d ed.; London: Black, 1971) at 218. However, not all agree. The Atlantic Baptist article continues:</p>
<p>“According to J. Gundry Volf, Paul uses the term ‘disqualified’ (adokimos) in relation to apostleship or service, not in relation to his final salvation (Paul and Perseverance: Staying in and Falling Away (Louisville: Westminster/Knox, 1990) at 233-47). In 1 Cor 9:27a, what Paul renounces is [supposedly] his apostolic rights and Christian freedom, and this not for the sake of obtaining final salvation, but for the sake of obtaining a reward.”</p>
<p>In response, the Atlantic Baptist University piece says: “Her argument, however, is not convincing.”</p>
<p>More important to us, why would Gundry Volf try to make Paul not repeat what Jesus so clearly teaches in Mark 9:42-47? Why subtract a passage where Paul is in clear agreement with Jesus by spinning it to not be about salvation? The reason is obvious: Paul does not endorse cheap grace here, as he is often read to endorse in other passages.</p>
<p>44.“But now that you have been set free from sin and have become slaves of God, the benefit you reap leads to holiness, and the result is eternal life.” (Romans 6:22 NIV.)</p>
<p>45.“The Spirit, The Necessity of Good Works and Final Judgment,” http:/ /www.abu.nb.ca/courses/pauline/Works.htm (last accessed 11/25/ 2006).</p>
<p>46. The Greek word is <em>epimeno</em>. It also means “to stay at or with, to tarry still, still to abide, remain, to persevere.”</p>
<p>47.These verses support salvation by a mental belief without obedience, if “works” means obedience. If you are saved by pistis, not erga (Eph. 2:8-9, ‘faith’ not ‘works’) so no one can boast, it sounds like God is so concerned boasting may happen that He has debased salvation so mere belief in facts, as distinct from obedience/faithfulness, saves you. Similarly, if you pisteuo that God raised Jesus from the dead in Romans 10:9b, then this is condition b of what saves you. This 10:9b says if you believe this fact (i.e., the resurrection) is true, you are assured salvation. The salvation statement in Romans 10:9a, however, runs counter to belief alone. It adds the requirement that if you also homologeo en stoma — confess with the mouth — that Jesus is Lord, then you are saved. Confession is often admitted by Paulinists to be a work. An action. At least it is not faith alone. So there is a quandary hanging over Romans 10:9a versus10:9b. Finally, in Romans 4:4-5, if you pisteuo, but do not have erga, Paul shockingly say God justifies you while you are still “ungodly.” (This apparently says God justified a man who was unrepentant-about-sin — at least that is how most Paulinist commentators read it, as we shall see.) See also Phil. 3:8-11. There are various solutions that argue these verses teach salvation by faith and works and not by works alone. (Stulac.) Others claim erga means works of the ceremonial law cannot save. However, Paul’s negative view about the entire law makes that an unconvincing argument. See my prior book, Jesus’ Words Only (2007), chapter five. Others try to make the case Paul does not ever have a “cheap grace” gospel, relying heavily upon Romans 3:7-8. See, Lebedev, “Paul, the Law, Grace and … ‘Cheap Grace,’” Quodlibet Journal Vol. 6 No. 3, July - September 2004 (available at http://www.quodlibet.net/lebedev-grace.shtml.) Yet, if there is no means of resolution, I offered what I regard is the correct solution about the doctrinal conflict between Jesus and Paul (and Paul with Paul) in my work Jesus’ Words Only (2007). The title is succinctly the point.</p>
<p>48.Vincent sees a small nuance in the fact this says pisteuo epi. It carries the idea of “mental direction with a view to resting upon.”</p>
<p>49.Please note Romans 4:5 is another instance where pistis means faith fulness. Paul speaks again about the pistis of Jesus. It again must mean faithfulness. It was Jesus’ obedience unto death to which Paul is referring by pistis here. However, it is the usage of<em> pisteuo epi</em> in the first part of Romans 4:5 that poses the difficulty.</p>
<p>50.Charles Ryrie, <em>The Ryrie Study Bible</em> (Chicago: Moody Press, 1976) at 1950.</p>
<p>51. Frederick D. Bruner,<em> A Theology of the Holy Spirit</em> (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1970) at 115, 116, 166.</p> </td>
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<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
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<h2>Chapter Twenty-Six: Part Seven</h2>
<h3>Does Genesis 15:6 Support Paul’s Dispensing With Repentance?</h3>
<p>When Paul in Romans 4:5 makes such a radical departure from Jesus’ doctrine of “justification” by repentance from sin,<sup><strong>52</strong></sup> Paul must have the very best support. Otherwise, we must reject any doctrine, even from Paul, which subtracts from the words of the Lord Jesus. (Deut. 4:2.)</p>
<p>Paul claims he has clear support in Genesis 15:6, citing it in Romans 4:3 to rationalize Romans 4:5.</p>
<p>Yet, Paul relied upon a mistranslation of Genesis 15:6 in the Greek Septuagint of 247 B.C.</p>
<p>Twice, Paul quotes from the Septuagint version of Genesis 15:6 — saying “it [faith] was accounted to him for righteousness....” (Romans 4:3; Gal.3:6.) However, it does<strong><em> not say that in the original Hebrew</em></strong>! This verse was one of the very many<em><strong> translations errors in the Septuagint</strong></em>.</p>
<p>In 247 B.C., the Hebrew Bible was translated into Greek. It is known as the Septuagint Bible. Jewish scholars acknowledge “the Septuagint was translated by very bad translators” and “very often the [Septuagint] translators did not even know what they were reading and created nonsensical sentences by translating word for word.”<strong><sup>53</sup></strong> Jerome in the Fourth Century shared Gordon’s harsh view of the unreliability of the Septuagint translation, providing numerous proofs of its fallibility in his correspondence with Augustine.<sup><strong>54</strong></sup> Scholars likewise note: “Often...the words of the Septuagint do not faithfully reproduce the meanings of the Hebrew Scriptures.” (Nicolson, <em>God’s Secretaries</em> (2004) at 82.)</p>
<p>Then what does the Hebrew say in Genesis 15:6? It is translated more-or-less correctly in the King James:</p>
<p style="padding-left: 30px;">And he believed in the LORD; and he counted it to him for righteousness. (Gen 15:6 KJV.)</p>
<p>Well, there is one little license that the King James took. There is no second<em> he</em> in the verse. That is an interpolated <em>he</em>, as Professor Hamilton will explain in a moment. (There is also no semicolon.) It really reads:</p>
<p style="padding-left: 30px;">And he believed in the LORD and counted it to him for righteousness. (Gen 15:6.)</p>
<p>Who then is the subject of the verb <em>counted</em>? Abraham. He is the one counting or reckoning the promise of a child in old-age in Genesis 15:5 as a righteous deed of God. English syntax is the same as Hebrew syntax. The subject of the second clause is the subject of the first clause: here Abraham. Thus, this verse <strong><em>never had anything to do with justification by God of Abraham</em></strong>. God is not the one doing any of the reckoning in the Hebrew version of Genesis 15:6. Rather, this verse is how Abraham viewed God’s promise as righteousness — as a faithful act of God.</p>
<p>The Septuagint changed the subject of count to “it,” making it unclear who was counting what to whom.</p>
<p>Professor Hamilton, an evangelical scholar of impeccable credentials, concedes Paul relied upon a verse which in the original Hebrew can be read that Abraham is the one doing the reckoning, which but for Paul’s understanding, would have been the correct understanding of the verse.</p>
<p>In Professor Victor P. Hamilton’s<em> New International Commentary on the Old Testament</em> (Eerdmans 1990), we read in Vol. I at 425:</p>
<p style="padding-left: 30px;">The second part of this verse records Yahweh’s response to Abram’s exercise of faith: ‘he credited it to him as righteousness.’ But even here there is a degree of ambiguity.<strong><em> Who credited whom? </em></strong>Of course, one may say that the<span style="text-decoration: underline;"><em><strong> NT settles the issue</strong></em></span>, for <strong><em>Paul expressly identifies the subject as God</em></strong> and the indirect object as Abram (Rom. 4:3).<strong><em> If we follow normal Hebrew syntax</em></strong>, in which the subject of the first clause is<strong><em> presumed to continue into the next clause if the subject is unexpressed</em></strong>, then the<em><strong> verse’s meaning is changed</strong></em>... Does he, therefore, continue as the logical subject of the second clause? The Hebrew of the verse <strong><em>certainly permits this interpretation</em></strong>, especially when one recalls that<em>sedaqa</em> means both ‘righteousness’ (a theological meaning) and ‘justice’ (a juridical meaning). The whole verse<em><strong> could then be translated:</strong></em> “Abram put his faith in Yahweh, and <strong><em>he [Abram] considered it [the promise of seed(s)] justice</em></strong>.”</p>
<p>Thus, in the Hebrew original version of this verse, it had nothing to do with justification of Abraham by God based upon faith. It was Abraham counting the promise of God in Genesis 15:5 as righteousness (justice) by God. Professor Hamilton was being honest despite how a true translation would upset Hamilton’s own Protestant theology.<sup><strong>55</strong></sup></p>
<p> </p>
<h3>Jewish Scholars Concur On Genesis 15:6</h3>
<p>Several Jewish scholars concur that in Genesis 15:6b, it is Abraham reckoning God’s promise as righteous. It is not God reckoning Abraham as righteous. These scholars were not writing anti-Christian diatribes. Rather, these comments were spoken in ordinary Jewish commentary and lessons.</p>
<p>First, let’s examine the analysis of Ramban (Nachmanides, 1194-1270 A.D.) His explanation appears in what is known as Rabbinic Bible (<em>Mikraoth Gedoloth</em>).<span><sup><strong><span style="font-size: small;">56</span></strong></sup></span></p>
<p>Ramban says reading God as the reckoner of righteousness to Abraham makes no sense in the context. For this would require we find a great faith which God sees as worthy to impute justification. Yet, Ramban asks: “How should [Abraham] not believe in the good tidings?” In other words, no great faith is involved in accepting a beneficial promise. As the Protestant Pastor and Professor, Gaston, comments: “There is certainly no merit in accepting good news.” Thus, the more normal reading of the text, clearly indicated by Hebrew syntax, is to see Abraham as the subject who reckons it (the promise) as God’s righteous deed. The opposing view is counter-indicated because there is no momentous struggle for Abraham to believe a promise which he was already wishing to be true.</p>
<p>Ramban says for these reasons he favors the reading put forth above. He explains: “What would be correct in my judgment is that it is said (or, is to be interpreted as follows): ‘that he believed in the LORD and thought [i.e., counted] that [it represents] the righteousness of the Holy One.’” <sup><strong>57</strong></sup></p>
<p>This view is shared by the famous Talmudic-era commentary on Exodus known as<em> Mekilta de Rabbi Ishmael, Beshallah 4</em> (ed. Jacob Lauterbach)(Philadelphia: Jewish Publication Society, 1933) Vol. I at 220. This dates back to the fourth or fifth century A.D.</p>
<p>The<em> Mekilta</em> explains Genesis 15:6 in a series of questions and answers by various rabbis. Shemaiah has God explain why He parted the Red Sea: “The faith with which their father Abraham believed in Me is deserving that I should divide the sea for them,” for it is said, “And he believed in the Lord [Gen 15:6a] and “he counted it unto him for (doing) charity [with his offspring].”<sup><strong>58</strong></sup> That is, the Mekilta means the one who is counting is Abraham. He is counting the promise by God as charity (righteousness) toward his children.</p>
<h3>Frequent Mention In Scripture Of the Righteousness Of God</h3>
<p>Ramban’s and the Mekilta’s view of Genesis 15:6 fits well with the many passages where the psalmist gives a praise for God’s righteousness. That’s all Abraham was doing in Genesis 15:6. He was simply reckoning the promise from God as more proof of the righteousness of God.</p>
<p>One example is Psalm 7:17: “I will give to the LORD the thanks due to his righteousness, and I will sing praise to the name of the LORD, the Most High.” (See also Ps 5:7-8; 22:30-31; 31:1; 35: 28; 26:5-6,10; 40:11; 51:13-15; 69:27; 71:14-15a, 18b-19, 24; 88:12; 143:1,11).</p>
<p>Also, Ramban’s view matches how God speaks often of His own righteousness: “I will uphold you with the right hand of my righteousness.” (Isaiah 41:10.)</p>
<p>Most important, Ramban’s reading fits both Micah’s and Nehemiah’s depiction of God’s “faithfulness” and “steadfast love” and “righteousness” toward Abraham. This then makes sense of Genesis 15:6 as merely Abraham praising God for the same trait which is prophetically recognized.</p>
<p>Thus, first we read in Micah: “Who is a God like thee, pardoning iniquity and passing over transgression?... Thou wilt show faithfulness to Jacob and steadfast love to Abraham, as thou hast sworn to our fathers from the days of old.” (Micah 7:18-20.) God will show righteousness to the sons.</p>
<p>Lastly, we read in Nehemiah, this account of God’s dealing with Abraham:</p>
<p style="padding-left: 30px;">Thou art Jehovah the God, who didst choose Abram, and... gavest him the name of Abraham, (8) and foundest his heart faithful before thee, and madest a covenant with him to give the land of the Canaanite,...., <em><strong>to give it unto his seed</strong></em>, and hast performed thy words; for<strong><em> thou art righteous</em></strong>. (Neh 9:7-8 ASV.)</p>
<p>The pattern is identical between Genesis 15:6, Micah and Nehemiah: there is mention of the promise of seed to Abraham which is then followed by praise of God as “faithful,” having “steadfast love” and He is “righteous.” Thus, it makes perfect sense that Genesis 15:6 is saying Abraham believed God about the promise and then he (Abraham) reckoned it to Him (God) as righteousness.</p>
<p>Similarly, the Apocryphal book of<em> Jubilees</em> has a reference to Abraham as the recipient of God’s righteousness. It follows the normal Hebrew structure of Genesis 15:6 that Hamilton noted. However, this time, there is no room to argue. The text reads: “And Isaac blessed the God of his father Abraham, who had not withdrawn his mercy and his righteousness from the sons of his servant Isaac.” Pastor/Professor Gaston interprets this to mean “Abraham and his seed were the recipients of God’s righteousness.”<sup><strong>59</strong></sup></p>
<p>All these commentaries and scriptural references simply repeat what the textual evidence and grammar dictates is the meaning of Genesis 15:6. Abraham was noting God’s righteousness. There was nothing more profound in the passage than that. Hence, it was never a passage having anything to do with God’s imputing any righteousness to Abraham.</p>
<h3>The Offering Of Isaac Was A Condition Of God’s Promise</h3>
<p>Furthermore, it is impossible that God imputed justification to Abraham in 15:5 in any completed irrevocable sense. For those who teach faith alone, unless justification is irrevocable, and disobedience cannot destroy it, there is no point anyway to fight for the reading they prefer of Genesis 15:6. Yet, in Genesis 22:16-18, God makes it abundantly clear that the promise and any justification were both revocable had there been disobedience. Since that is the case, as we shall prove in a moment, the strained reading to make 15:6 prove faith justifies without repentance or need to obey later is a quixotic venture not worthy of any more wasted effort.</p>
<p>For God later makes it clear the promise of Genesis 15:5 will only be fulfilled because Abraham passed the test of his obedience. This destroys any notion that faith alone merited the fulfillment of the promise to Abraham, which has crucial implications on modern justification theory. God says:</p>
<p style="padding-left: 30px;">By my self I have sworn, says YHWH, because you have done this and have not withheld your son, your only son, I will indeed bless youand I will multiply your seed<sup><strong>60</strong></sup>… and by your seed shall all the nations of the earth bless themselves, because you have obeyed my voice. (Gen 22:16-18.)</p>
<p>If faith in the promise of a blessing and offspring given in Genesis 15:5 supposedly gave permanent justification for Abraham, as some read 15:6, then why did God tell Abraham that had he failed the test with Isaac the promise would have been revoked? In other words, if the belief in the promise made Abraham permanently justified, it must follow that the promise itself was permanent, and not conditional.</p>
<p>However, this cannot be true for God says He would have denied what supposedly was a permanently justified man the promise had he (Abraham) been later disobedient.</p>
<p>There can be no dispute about this conditionality in Genesis 22. There are two<em> because’s</em> in the quoted passage. “Because you have done this” and “because you have obeyed,” God will keep His promise of Genesis 15:5. “I will indeed bless you and I will multiply your seed....” The negative implication, and hence the message to us, is that had Abraham failed the test, he would have lost the promise. It also follows that a faith which remains alone would never justify. For if God takes back the promise for disobedience, He surely would take back the justification that went with it.</p>
<p>Now it makes perfect sense what James means when he teaches that Abraham was “justified by works” in offering up his son Isaac. Had Abraham failed the test over Isaac, Abraham would have no right to be called just. Hence, justification turns on obedience, and not faith alone, just as James explained.</p>
<p style="padding-left: 30px;">Was not Abraham our father justified by works, in that he offered up Isaac his son upon the altar? (22) Thou seest that faith wrought with his works, and by works was faith made perfect;... (24) Ye see that by works a man is justified, and not by faith alone. (James 2:21-22,24.)</p>
<h3>Conclusion On Genesis 15:6</h3>
<p>Given all these facts, do we have any basis to reject that Jesus is correct that justification initiates by repentance from sin? That’s what the Lord Jesus taught in the Parable of the Publican and the Pharisee.<sup><strong>61</strong></sup> That’s what the Bible always taught in the ‘Original Testament.<sup><strong>’62</strong></sup> That’s what James was explaining about Abraham. It is also self-evident when you examine Genesis chapter twenty-two. Or are we suppose to rely upon Paul merely because he relied upon a mistranslation of Genesis 15:6? Of course not.</p>
<p>Thus, we cannot permit Romans 4:3 and Galatians 3:6 to overturn the original Hebrew reading of Genesis 15:6, the Prophets, and most important of all, the words of Jesus.</p>
<h3>FOOTNOTES TO PART SEVEN</h3>
<p> </p>
<p>52.See the discussion of the Parable of the Publican and the Pharisee in “The Repentant Goes Home Justified &amp; The Shallowly Righteous Does Not” on page 27 et seq.</p>
<p>53.Nehemiah Gordon, <em>Hebrew Yeshua vs. Greek Jesus</em> (Jerusalem: 2006) at 33-34. Gordon is a Jewish scholar who is sympathetic to Jesus.</p>
<p>54.On the issue of the Septuagint, Jerome had strong views of its rampant error. Thus, in the 4th Century, as he prepared the Vulgate Bible, Jerome told Augustine repeatedly that the Septuagint Greek Bible was rife with deletions (Messianic prophecies quoted by Matthew) and additions from the Hebrew original. He insisted upon using the Hebrew original. For example, Jerome wrote: “[T]he former translation is from the Septuagint; and wherever obelisks are placed, they are designed to indicate that the Seventy have said more than is found in the Hebrew.” See “Letters of Jerome (No. 112),” in <em>A Select Library of Nicene and Post-Nicene Fathers of the Christian Church</em>, <em>Translated into English with Prolegomena and Explanatory Notes under the Editorial Supervision of Henry Wace and Philip Schaff</em>. (Oxford: Parker; New York: Christian Literature Co., 1890-1900).</p>
<p>55. Victor P. Hamilton's background is formidable. He is Professor of Bible and Theology at Asbury College. He has a B.A. from Houghton College 1963, a B.D. from Asbury Theological Seminary 1966; a Th.M. Asbury Theological Seminary 1967, an M.A., Brandeis University 1969; and a Ph.D. Brandeis University 1971. Hamilton's commentary is based on his complete translation of Genesis itself.</p>
<div></div>
<p> </p>
<p>56.The discussion here derives from an article by the Presbyterian Minister and later professor at various Christian collages, Lloyd Gaston. The article is entitled “Abraham and the Righteousness of God,” in the <em>Horizons in Biblical Theology. An International Dialogue</em> (1980) Vol. 2. It was revised and republished as Lloyd Gaston, Paul and Torah (UBC: 1987). An excerpt posted with permission of Mr. Gaston can be found at http://www.jcrelations.net/en/?id=752.</p>
<div></div>
<div></div>
<p>57. Gaston mentions that Calvin knew of Ramban’s reading but rejected it. Here is Calvin’s analysis: “They also, no less skillfully, corrupt the text, who say that Abram is here ascribing to God the glory of righteousness, seeing that he ventures to acquiesce surely in his promises, acknowledging Him to be faithful and true; for although Moses does not expressly mention the name of God, yet the accustomed method of speaking in the Scriptures removes all ambiguity.” (Calvin, Genesis (London: Banner of Truth Trust, 1965) at 406.) Pastor/Professor Gaston comments correctly: “Whether Calvin is apt to be more familiar with the ‘accustomed manner of speaking in the Scriptures’ than Ram-ban is to be doubted.” (Lloyd Gaston, “Abraham and the Righteousness of God,”<em> Horizons in Biblical Theology. An International Dialogue</em> (1980) Vol. 2.)</p>
<div></div>
<p>58.Lloyd Gaston, <em>Paul and Torah</em> (UBC: 1987) at 205, quoting from A. Marmorstein, <em>The Doctrine of Merits in Old Rabbinical literature</em> (New York: KTAV, repr. 1968) at 37. Cfr. Maureen W. Yeung,<em> Faith in Jesus and Paul</em> (doctoral thesis, Aberdeen, University 1999) (Mohr Siebeck, 2002) at 259 (omits “he counted it unto him for (doing) char ity [with his offspring]”).</p>
<div></div>
<p>59.See Lloyd Gaston,<em> Paul and Torah</em> (UBC: 1987) at 205 n.45.</p>
<p>60.“And he brought him forth abroad, and said, Look now toward heaven, and number the stars, if thou be able to number them: and he said unto him, So shall thy seed be.” (Gen 15:5 ASV.)</p>
<p>61.See page 27 et seq.</p> </td>
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<h3>Recommendations</h3>
<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
<p> </p> </div>
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<h2>Chapter Twenty-Six: Part 8</h2>
<p><strong>The Struggle For Mastery Over Doctrine: Jesus Or Paul?</strong></p>
<p>Here is a key juncture for a Christian to make a decision. Who will you trust? Jesus or Paul?</p>
<p>On one side, you have Jesus saying ‘justification’ comes by repenting from sin in the Parable of the Publican and the Pharisee. (See page<a href="http://books.google.com/books?id=4V8tMJ75bnwC&amp;lpg=PP1&amp;dq=jesus%20words%20on%20salvation&amp;pg=PA27"> 27</a> et seq.) Jesus in Luke 18:14 uses the same Greek work for “justified” that Paul uses in Romans 4:5: <em>dikaio</em>. (See <em>Interlinear Scripture Analyzer</em>, free for download off the Internet.)</p>
<p>However, on the other side, you have Paul saying in Romans 4:5 — and most of modern evangelical Christianity insists it is true — that one is justified in an ungodly state without repentance from sin by mere belief alone.</p>
<p>Who is right? Jesus or Paul?</p>
<h3>The Case For Paul’s View of Justification</h3>
<p>Well, Paul’s proof from Genesis 15:6 cited in Romans 4:3 turned out to be based on a mistranslation! Protestant scholars of pre-eminent status concur with Jewish commentators that the original Hebrew of Genesis 15:6 has Abraham as the one doing the reckoning, not God. The only exception to this is if we are compelled to let Paul serve as authority to rewrite Scripture. Yet, God prohibits anyone from having such authority. (Deut. 4:2; 13:1-5.)</p>
<h3>The Case For Jesus’ View Of Justification</h3>
<p>What is the case for Jesus’ words about justification by repentance-from-sin being more important than Paul’s views? That should be easy. Unfortunately, this is where so many are tripped up. They do not follow Christ as pre-eminent over Paul. So let’s go through this analysis carefully.</p>
<p>We know Jesus is above all. Even the greatest prophet (John the Baptist) compared himself to Jesus and realized his own words were nothing but as a mere man “speaking from the earth” in comparison to the words from Jesus. Prophet John explained why: the words from Jesus — the One who came “from above” — is “above all.” (John 3:31.)</p>
<p>In other words, Jesus’ words are superior to every other prophet from God! God thereby tests our allegiance.</p>
<h3>Can We Reconcile This By Treating Paul As A More Valid ‘Dispensation’?</h3>
<p>If you think instead that Paul has any equal or greater stature than your Lord, you have inverted things. You are using the “disciple to criticize the Master,” as Kierkegaard pointed out in 1855. This involves a fundamental error of how to regard Jesus in relation to anyone else.</p>
<p>It is clearly error to treat Paul’s words equally as important or more important than Jesus’ words. Jesus told you not to do this even as to a true apostle. (John 13:16, “the apostolos is not more important than the one who sent him.”)</p>
<p>To those who balk, and still insist they must force an agreement between Jesus and Paul, I reply: you absolutely have no Biblical basis for doing so. For Jesus never called Paul an apostle. It is a pure myth that Jesus ever did so! Tertullian pointed this out in 207 A.D.</p>
<h3>Tertullian On The Lack Of Corroboration To Paul’s Claim Of Apostleship</h3>
<p>Tertullian was confronting heretics (Marcion) who were citing Paul to prove salvation by mere belief without obedience. (See page 578 et seq.) Tertullian said it was trou-bling that such reliance was being put upon one (Paul) of whom there is not the slightest proof in the four Gospels or Acts that Jesus ever called him (Paul) an apostle. Yes, Jesus called Paul a witness (martus in Greek). But Jesus never once called Paul an apostle (<em>apostolos</em> in Greek).<sup><strong>63</strong></sup> Thus, there is no basis to give Paul whatever authority is assumed to be enjoyed by the twelve apostles. Here is Tertullian in book five, chapter one, of Against Marcion (207 A.D.) rebuffing this zeal for Paul’s words ahead of Christ’s words:</p>
<p style="padding-left: 30px;">I desire to hear from Marcion the<em><strong> origin of Paul the apostle</strong></em>. I am a sort of new disciple, having had instruction from no other teacher. For the moment my only belief is that nothing ought to be believed without good reason, and that is believed without good reason which is believed without knowledge of its origin: and I must with the best of reasons<em><strong> approach this inquiry with uneasiness when I find one affirmed to be an apostle, of whom in the list of the apostles in the gospel I find no trace</strong></em>. So when I am told that he [i.e.<strong><em>, Paul] was subsequently promoted by our Lord</em></strong>, by now at rest in heaven, I find some lack of foresight in the fact that <em><strong>Christ did not know beforehand that he would have need of him</strong></em>, but after setting in order the office of apostleship and sending them out upon their duties, considered it necessary, on an impulse and not by deliberation, to add another, by compulsion so to speak and not by design [i.e., on the Road to Damascus]. So then, shipmaster out of Pontus [i.e., Marcion], <strong><em>supposing you have never accepted into your craft any smuggled or illicit merchandise</em></strong>, have never appropriated or adulterated any cargo, and in the things of God are even more careful and trustworthy, will you<strong><em> please tell us under what bill of lading you accepted Paul as apostle</em></strong>, who had stamped him with that mark of distinction, who commended him to you, and who put him in your charge? Only so may you with confidence disembark him [i.e., Paul]: only so can he avoid being proved to belong to him who has put in evidence all the documents that attest his apostleship. <strong><em>He [i.e., Paul] himself, says Marcion, claims to be an apostle, and that not from men nor through any man, but through Jesus Christ</em></strong>. Clearly any man can make claims for himself: but his claim is confirmed by another person’s attestation. One person writes the document, another signs it, a third attests the signature, and a fourth enters it in the records.<strong><em> No man is for himself both claimant and witness</em></strong>. Besides this, you have found it written that many will come and say, I am Christ. If there is one that makes <strong><em>a false claim to be Christ, much more can there be one who professes that he is an apostle of Christ</em></strong>.... <strong><em>[L]et the apostle, belong to your other god</em></strong>:....<strong><sup>64</sup></strong></p>
<h3>Luke Too Denies Paul The Very Office Paul Claimed</h3>
<p>Luke likewise in Acts made it evident there were only twelve apostles for all time, and this excluded Paul. Never does Paul claim in Acts to be an apostle of Jesus. Never do the apostles in Acts describe Paul as an apostle. Nor does Jesus in the three vision accounts in Acts chapters 9, 22 and 26 ever call Paul an apostle. Jesus says Paul will be a <em>martus</em> — a witness, not an <em>apostolos</em> — which means messenger.</p>
<p>The self-serving flaw in Paul’s claim to being an apostle has been recognized by reputable Pauline scholars. For example, John Crossan and Jonathan Reed, in their latest work of 2004 explain:</p>
<p style="padding-left: 30px;">[I]n all his letters, Paul sees himself as an apostle sent from God through Christ. The very vocation for which Paul lives is <strong><em>denied him by Luke</em></strong>. He is, to be sure, an important mission-ary....But he is <strong><em>not an apostle equal to the Twelve</em></strong>.<sup><strong>65</strong></sup></p>
<p>Furthermore, Crossan &amp; Reed make the point that Luke’s story of how Matthias replaced Judas excludes the possibility of a thirteenth apostle such as Paul. They write:</p>
<p style="padding-left: 30px;">Luke insists in Acts 1 that, after Jesus’ resurrection, there were still, always, and only ‘the twelve apostles.’...For Luke, Paul is simply not an apostle.<sup><strong>66</strong></sup> Without Matthias’ explicit selection, one might have imagined that Luke’s Paul was at least implicitly Judas’ replacement as the twelfth apostle. With it, Luke<em><strong> implies that Paul was not an apostle</strong></em> and could never be one....[H]e could <em><strong>never be the one thing Paul always insisted that he was</strong></em>, namely, an apostle sent by God through a revelation of the risen Lord. (<em>Id.</em>, at 29.)</p>
<h3>Jesus Agrees That Twelve Is the Only Number of Apostles</h3>
<p>Years after Paul is already dead and after the original eleven apostles already selected Matthias as the twelfth, Jesus reveals to Apostle John in the Book of Revelation that twelve is the number of apostles for all time. This verse in Revelation 21:14 follows the mention of the twelve gates of the New Jerusalem. Each gate has a name of the twelve tribes of Israel on it. Revelation 21:14 then says:</p>
<p style="padding-left: 30px;">The city was built on twelve foundation stones. On each of the stones was written the name of one of the Lamb’s twelve apostles. (Rev. 21:14 CEV.)</p>
<p>There is a clear correspondence of one apostle for each of the twelve tribes, gates, and foundation stones. The number each time is only twelve. It implies there are not supposed to be more than twelve apostles. You cannot have thirteen or fourteen apostles judging the twelve tribes. Jesus made this clear during His earthly ministry as well. Jesus said the role of the twelve apostles was to “sit upon twelve thrones, judging the twelve tribes of Israel.” (Matt. 19:28.)</p>
<h3>What Weight Do Paul’s Self-Serving Statements Have?</h3>
<p>Thus, the only person to say Paul is an apostle of Jesus Christ in the entire New Testament is Paul himself.67 Yet, we know that Jesus said if He alone bore witness to Himself, then His witness would be untrue. (John 5:31, “If I bear witness of myself, my witness is not true.”) Jesus was extending the Law’s principle, so that two witnesses were necessary to establish not only a wrong, but also anything as important as God sending someone for a special role.<strong><sup>68</sup></strong> In fact, Jesus in Revelation 2:2 clearly agrees a self-serving claim to be His apostle is insufficient proof that you are His apostle.69 Therefore, Paul’s claim to being an apostle suffers from being self-serving. By a Biblical standard from Jesus Himself, Paul’s self-witness “is not true.”</p>
<p>Hence, the notion that Paul is an apostle solely comes from Paul’s own epistles. But Jesus told us no one can be their own self-witness for then their witness is “not true.” (John 5:31, “If I bear witness of myself, my witness is not true.”)</p>
<h2>NT Era Solution To Paul’s Verses On Belief Alone</h2>
<p>An early answer within the church to this identical quandary of Paul’s belief alone verses (at least as ‘twisted by some’) was to regard such problem verses in Paul as “difficult to understand.” (Self-contradiction causes uncertainty.)</p>
<p>Hence, the early church taught these belief alone passages were an impermissible basis to stray from what Jesus — our Sole Teacher (Matt. 23:8,10) and Divine Lord — taught us. Second Peter bluntly provides this solution.</p>
<p>Second Peter warned us that Paul says many things that are “difficult to understand” (2 Peter 3:17) and many people twist Paul’s words so that they fall from their “steadfastness in Christ” to their own destruction.<sup><strong>70</strong></sup></p>
<p>Second Peter continues and makes clear that it is talking about the doctrines of Paul that are a cheap grace — that lead Christians to think accepting Christ one time allows you to sin later and still go to heaven.<sup><strong>71</strong></sup> If you follow the belief alone implication that lets go of obedience for salvation, Second Peter says you stop following Jesus. You lose your “steadfastness” in Christ.</p>
<p>In fact, what is remarkable is how clear this is explained in Second Peter 2:20-21. For it unequivocally says in Greek that it would have been better you never had accepted (<em>epi-ginoska</em>, not merely <em>ginoska</em>) the Lord Jesus Christ than to have accepted (epi-ginoska) Him, and then be overcome again later by sinning.<sup><strong>72</strong></sup></p>
<p>Apostle John likewise used epignosei to refer to a saving epi-gnosis as long as it continues. Apostle John said anyone who “<em>epignosei</em> [continuous tense, present participle active] — keeps on accepting — the Son also has the Father.” (1 John 2:23.)</p>
<p>This tells us that Second Peter — which uses the same<em> epignosei</em> — says it would be better to have never had the Son and Father by epignose-ing the Son than to have had them but then be tripped up by a doctrine that licenses sin as salvation-wise safe, and then become lost again.</p>
<p>Unfortunately, rather than heed Second Peter, most evangelicals are subjected to translators who torture Second Peter 2:20-21 so it is neutralized from undermining their ‘free to sin and yet be saved’ doctrine. This teaching is known as Eternal Security which they deduce from Paul’s writings.</p>
<h2>Translation Of Second Peter To Obscure Its Meaning</h2>
<p>For Second Peter is translated typically so that it no longer speaks about those who “accepted” Jesus. Second Peter really says those accepting Him are falling from salvation due to demoralizing doctrine. In 2 Peter 2:20-21, it ordinarily is translated so that supposedly people who merely knew about Jesus fell away by being taught there is a “liberty” to sin as a Christian. Yet, if Second Peter had meant that persons who merely knew about Jesus are at issue, the proper word to use would have been <em>ginoska</em> (know). It certainly would not be <em>epi-ginosko</em>. A Greek would understand the verb <em>epi-ginosko</em> due to the prefix <em>epi</em> is intended to intensify the verb to know.<sup><strong>73</strong></sup> Hence, it could only mean <em>accept</em> or <em>acknowledge</em> in this context.</p>
<p>The effect of the inconsistency is that the reader is misled. The uninformed Christian is led to think Second Peter is concerned about those who never have accepted/acknowledged Christ but merely know about Him. Yet, Second Peter is truly warning those who have accepted Christ unto a saving relationship with the Father and Son that they do not realize that it would be better never to have accepted Christ than to listen to a ‘twisting of Paul’s words,’ and be seduced thereby to think that sinning is salvation-safe. Second Peter means it is not possible for a Christian to safely accept such a liberty to sin even when Paul appears to say so.</p>
<h3>How Could It Be Better Never To Have Accepted Christ?</h3>
<p>Then what does Second Peter mean? Obviously, the only way it would be better never to have accepted Christ is that you not only go to hell, but also you receive extra lashes for knowingly flaunting Jesus’ commands based on being led astray by passages in Paul’s writings. Did Jesus ever teach this extra-lashes principle, thus strengthening this reading? Yes, He did!</p>
<p>Jesus taught this in Luke’s Gospel. He spoke about what will happen to disobedient servants of His. Jesus says the ones who actually knew His will but did not do it receive more lashes than the ones who are disobedient but ignorant of His will. Both types of disobedient servants are in hell, but the ones who receive a worse whipping are the ones who knew their Lord’s will and still disobeyed:</p>
<p style="padding-left: 30px;">And that servant, who knew his lord’s will, and made not ready, nor did according to his will, shall be beaten with many stripes; (48) but he that knew not, and did things worthy of stripes,<sup><strong>74</strong></sup> shall be beaten with few stripes. And to whomsoever much is given, of him shall much be required: and to whom they commit much, of him will they ask the more. (Luke 12:47-48.)</p>
<p>What should have been the modern response to Second Peter? It should have put us on alert to any and everything Paul says. There is a fatal and destructive message that can be construed from Paul’s writings, Second Peter says. This message is identified as a message of “liberty.” In context, it is obvious the misleading message is what we call today faith alone doctrine. This alone part of the label signifies that no disobedience can destroy your salvation. Faith alone supposedly does it all for you. Second Peter yet warns a double dose of damnation for those so duped. For you have accepted the Son, but later became seduced by passages in Paul to break “the holy commandments.” (2 Peter 2:21.) Yet, you knew the Lord Jesus’ will was very different. You knew Jesus said ‘repent or perish,’ and ‘heaven maimed or hell whole’ (Mark 9:42-47). Now, for flagrantly disregarding the Lord’s will, you will suffer a double portion in hell. That’s what Second Peter is bluntly saying.</p>
<h3>Jerome’s Low View Of Paul’s Writings Akin To Second Peter</h3>
<p>Another confirmation that we are reading Second Peter correctly is to examine Jerome’s comments about Paul. Jerome translated the Greek NT in 411 A.D. into the Latin Vulgate. Jerome in his Commentary on Galatians and Ephesians wrote: “Paul does <strong><em>not know how to develop a hyperbaton</em></strong> [i.e., a change of normal word order for emphasis], nor to conclude a sentence; and having to do with rude people, he has employed the conceptions, which, if, at the outset, he had not taken care to announce as spoken after the manner of men, would have shocked men of good sense.” (Gaussen: 119 quoting Comm. Galatians Bk 11, titl. Bk 1, i.1; and Comm. Ephesians Bk. 11: 3.1.) In other words, unless you read Paul with extreme care, he is unintelligible and appears contradictory of good sense. One can untangle it, Jerome seems to imply. Yet, Jerome also implies it is very difficult treading to do so. Obviously, basing doctrine on Paul was regarded as precarious in the early church.</p>
<h3>What Do We Do With Paul’s Cheap Grace Verses?</h3>
<p>Then what of the cheap grace verses in Paul such as Romans 4:5? For the one following Christ, this is no problem. For we follow Christ, and always remember His words are above all — as the great prophet John the Baptist said.</p>
<p>Thus, we can take the wise path laid out by Second Peter. It warned us that we can never safely reject Jesus’ doctrine. If we do so, even if it is in reliance on Paul’s “difficult to understand” cheap grace verses, we will fall from our steadfastness in Christ.</p>
<p>Second Peter was telling us that twisting the costly-grace Paul to become the cheap-grace Paul is a waste of a Christian’s time and energy. Study the Master — your one and only Teacher (Matt. 23:10) — just as the Master taught. To spend time trying to make the Master who taught a costly-grace Gospel to match a disciple (Paul) when the disciple cheapens the price of salvation is to invert their relationship. Such an approach makes the disciple the Master, and the Master his inferior, as Kierkegaard warned. God forbid!</p>
<p> </p>
<hr />
<p> </p>
<p>FOOTNOTES PART 8</p>
<p>62.See “Justification In the Law of Moses” on page 33 and “Justification In The Prophets” on page 34 et seq.</p>
<p>63.This is thoroughly examined in my prior book, <em>Jesus’ Words Only</em> (2007) at 215-220 and 408-421.</p>
<p>64.Tertullian, Against Marcion (Oxford University Press, 1972) at 509, 511, reprinted online at <a href="http://www.tertullian.org/articles/evans_marc/ evans_marc_12book5_eng.htm">http://www.tertullian.org/articles/evans_marc/ evans_marc_12book5_eng.htm</a>.</p>
<p>65.John Crossan &amp; Jonathan Reed, <em>In Search of Paul: How Jesus’ Apostle Opposed Rome’s Empire with God’s Kingdom</em> (San Francisco: Harper San Francisco, 2004) at 29.</p>
<p>66.Luke does describe Paul and Barnabas as messengers from the church at Antioch. In Acts 14:4 and 14, the Greek word for messenger is used for them, apostoli. However, as the Christian historian Ben Withering-ton explains: “The use of the term <em>apostoli </em>in [Acts] 14:4 and 14 seems to indicate that Paul and Barnabas are being viewed as agents/apostles of the Antioch church (cf. 2 Cor. 8:23), not apostles with a capital A.” (Witherington, <em>New Testament History</em> (Baker Academic: 2001) at 229.) In fact, the context clearly shows Paul with Barnabas were merely messengers (apostolos) of the church of Antioch.</p>
<p>67.See, e.g.,1 Cor. 1:1; 2 Cor. 1:1; Galatians 1:1; 1 Ti. 1:1. See, viz., “For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.” (1 Cor. 15:9, ASV) and “For I reckon that I am not a whit behind the very chiefest apostles.” (2 Cor. 11:5, ASV.)</p>
<p>68.The Law said that no crime or wrong could be established by a single witness. (Deut. 19:15, “any crime or any wrong”). Jesus taught in event of a dispute over a wrong, obtain witnesses so by “the mouth of two witnesses or three every word may be established.” (Mat 18:16.) Why must this principle apply to would-be apostles? Because without two witnesses with competent knowledge, one’s claim is entirely self-serving.</p>
<p>69.Revelation 2:2 specifically says the persons on trial “said” they were apostles and the Ephesians properly found these persons were nevertheless still liars. Thus, Jesus implied such a self-serving statement of being His apostle does not suffice. Jesus says the claimants were appropriately found to be liars. Therefore, Jesus’ own words in Revelation 2:2 agree that self-serving testimony cannot ever be the basis to treat someone as an apostle of Jesus Christ.</p>
<p>70.Second Peter says:</p>
<p>“And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also, according to the wisdom given to him, wrote unto you; (16) as also in all his epistles, speaking in them of these things; wherein are some things hard to be understood, which the ignorant and unstedfast wrest, as they do also the other scriptures, unto their own destruction. (17) Ye therefore, beloved, knowing these things beforehand, beware lest, being carried away with the error of the wicked, ye fall from your own stedfastness.” (2Pe 3:15-17 ASV.)</p>
<p>71.Second Peter goes on and clearly specifies what is the wrong teaching of those who ‘twist’ Paul. They promise that you have liberty in Christ to sin and remain saved. Second Peter says: “(17) These are springs without water, and mists driven by a storm; for whom the blackness of darkness hath been reserved. (18) For, uttering great swelling words of vanity, they entice in the lusts of the flesh, by lasciviousness, those who are just escaping from them that live in error; (19) promising them liberty, while they themselves are bondservants of corruption; for of whom a man is overcome, of the same is he also brought into bondage. (20) For if, after they have escaped the defilements of the world through the <em><strong>epignosei </strong></em>knowledge [acceptance] of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the last state is become worse with them than the first. (21) For it were better for them not to have <em><strong>epiginosko</strong></em> known [accepted] the way of righteousness, than, after knowing [sic: <em><strong>accepting</strong></em>] it, to turn back from the holy commandment delivered unto them. (22) It has happened unto them according to the true proverb, The dog turning to his own vomit again, and the sow that had washed to wallowing in the mire.” (2Pe 2:17-22 ASV.) The word <em>epignosei</em> and <em>epignosko</em> used in verses 20 and 21 is often mistranslated as knowledge and know respectively. Yet, not one dictionary definition of <em>epignosei</em> includes knowledge. The Greek prefix epi is meant to convey ‘above the norm, over and above.’ The prefix<em> epi</em> thus intends to intensify ginosko. Thus, Vines says its primary meaning is “to know thoroughly (<em>epi</em>, ‘intensive’ [of] <em>ginosko</em>, ‘to know.’”) Thus, the definition is some meaning <strong><em>beyond mere knowledge</em></strong>. Moreover, to suggest these people “escaped...through [mere] knowledge” of Jesus the evils of the world is silly. These people escaped the<em> miasmata</em>, meaning “defilement, stain of guilt” of the <em>kosmos</em>. These must be Christians. Thus, <strong><em>epignosei</em></strong> obviously is intended to convey that meaning. What epignosei means in the LSJ Middle Lexicon is essentially (1) to look upon, observe; or (2) “recognize, know again, to acknowledge or approve...[iii] to come to a decision, to resolve, decide.” The most obvious English synonym that fits the context is “acceptance” and “accept” in verses 20 and 21. Incidentally, Paul uses <strong><em>epignosei</em></strong> in the same manner in Titus 1:1 about what saves. There the KJV translates it correctly as “<em><strong>acknowledging [i.e., accepting] </strong></em>the truth.” The same is true of 1 John 2:23 which is discussed in the text.</p>
<p>72.See Footnote 71, page 502. 73.See Footnote 71, page 502.</p>
<p>73. Moreover, it appears suspiciously inconsistent to render 1 John 2:23 to say the one who is “acknowledging the Son also has the father,” but rendering the same word in 2 Peter 2:20-21 as ‘know.’</p>
<p>74.We need to tremble because this teaches ignorance of the Law is no excuse. As Lisco says, “even sins which are committed in ignorance are punishable for ignorance itself is guilt. All the subjects of a kingdom are under an obligation to make themselves acquainted with its laws, and misconduct from neglect is punishable guilt.” Lisco: 254.</p> </td>
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<h3>Recommendations</h3>
<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
<p> </p> </div>
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<h2>Chapter Twenty-Six: Part Nine</h2>
<h3>Recap On Issues Number One and Two</h3>
<p>The big battle is over. <em>Pisteuo</em> means <strong><em>obey</em></strong> in John 3:16. However, we have other issues to resolve in John 3:16.</p>
<p>Let’s review what we have established so far on the translation. Remember what was issue number one as an intepretive issue about John 3:16?</p>
<p>Does the root of the verb<em> pisteuo</em> translated in English as believes in the KJV and NIV mean believe or obey, comply, trust, etc.?</p>
<p>And the second issue was related to the first:</p>
<p style="padding-left: 30px;">Is it <em>pisteuo</em> “in” Jesus or “for” Jesus” in the original Greek?</p>
<p>We have demonstrated clearly that the verb at issue in John 3:16 means <em><strong>obey</strong></em> in this context. It does not mean believe. The proofs were:</p>
<ul>
<li>Vine’s, TDNT, the NIV Dictionary, and Liddell-Scott say the meaning of pisteuo can be obey, comply, trust, commit, etc. However, one meaning of the verb pisteuo does mean believe in a fact or assertion. Yet, when the context here has a verb not of motion — pisteuo — followed by eis, the word eis is to be translated as for/unto. The function of<em> pisteuo</em>, whatever it means, is for Jesus, not in Jesus. The meaning that makes the best sense is obey FOR/UNTO Jesus, as Vincent explained.</li>
<li>The conservative Fundamental Dictionary of Theology said that ‘faith’ in the New Testament was meant to correspond to the ‘Old Testament’ concept of faith, which inextricably connects believing to surrender (compliance) and obedience. Jesus’ doctrine connects OT concepts of obedience to the NT pistis.</li>
<li>Jesus’ usage of <em>pisteuo</em> in Luke 8:13 showed the seed who is <em>pisteuo</em>-ing for a while, then “falls into temptation,” withers and hence dies. <em>Pisteuo</em> is ended by disobedience.</li>
<li>John the Baptist — the Greatest Prophet before Christ — said in John 3:36 that those who “keep on <em>pisteuo</em>-sing” would keep on having eternal life, but those who “keep on disobeying the son have the wrath of God continue to abide on them.” As F.F. Bruce maintained, this contrast demonstrates an inspired understanding that those with <em>pisteuo</em> should be forewarned that disobedience destroys <em>pisteuo</em>. The only logical choice for the meaning of pisteuo in John 3:36a is <em>obey</em>. As Bruce said, all who keep obeying the son are having eternal life, but all those who keep on disobeying the son continue to have the wrath of God abide on them. Thus, John the Baptist used <em>pisteuo eis</em> to mean <em>obey</em>, not <em>believe</em>.</li>
<li>The usage of other NT writers was comparable. For example, John in John 12:42 spoke of rulers who <em>epi-pisteuo</em>-ed for a while, and then their <em>pistis</em> ceased due to the sin of cowardice and an unwillingness to confess Christ. John likely meant obeyed when he used <em>epi-pisteuo</em>, not <em>believed</em>.</li>
<li>Paul in Romans 10:11 used the Greek verb at issue in John 3:16 to render the word <em>trust</em> in an ‘Old Testament’ passage from Isaiah. The word in Isaiah’s Hebrew exclusively means <em>trust</em>.</li>
<li>Paul in Romans 1:17 and Galatians 3:11 quotes Habakkuk 2:4. He used pistis to translate a word in Hebrew which only meant faithfulness, not mere belief. Thus, Paul should have understood faithfulness as the meaning he was using for justification by pis-tis in those quotes, assuming Paul had a Hebrew knowledge of Habakkuk. Faithfulness means obedient living, not faith. It does not mean belief in some fact or promise.</li>
<li>Paul in eight passages speaks of the “faithfulness of God” or the “faithfulness of Jesus” by using <em>pistis</em>: Romans 3:3; Romans 3:22; Romans 3:26, Galatians 2:16,20, 3:22, Phil. 3:9, and Ephesians 3:12. The alternative notion of<em> faith</em> of God or <em>faith</em> of Jesus would be a preposterous reading.</li>
<li>Throughout Paul’s other writings, it is obvious his primary intention is to use the same verb <em>pisteuo</em> and its noun form <em>pistis</em> to mean <em>faithfulness </em>(obedient living). Paul’s frequent conception of salvation was that it was lost due to disobedience. This tells us Paul<strong><em> primarily meant you are saved by obedience for Christ</em></strong>. This is a <em>faithfulness</em> which entails obedience. Paul accordingly must have used the Greek words <em>pisteuo </em>(verb) and<em> pistis</em> (noun) primarily to mean <em>obey</em> and <em>faithfulness</em>, etc., not to mean <em>believe</em> and <em>faith</em>. If salvation were by a mere mental belief in some facts about Jesus, then it could not be negated by disobedience in these passages from Paul. However, if salvation was by an obedience for Jesus, it would be destroyed by disobedience to Him. Since Paul clearly taught in numerous passages that disobedience causes the loss of salvation, Paul used<em> pistis</em> to mean <em>faithfulness</em>, not <em>faith</em>, in these particular passages.</li>
</ul>
<p>It is true Paul had some “difficult to understand” passages, as Second Peter described them, which read differently. This is true in particular of Ephesians 2:8-9 and Romans 4:5. However, Second Peter marginalized such “liberty” doctrines as “difficult to understand,” and stressed the importance of instead following Jesus’ doctrine — so as to not “lose our steadfastness in Christ.” Thus, even if Paul had two verses that were exceptions to his own typical usage, this does not discount the proof of his common usage of <em>pistis</em> to mean <em>faithfulness</em>. Moreover, the target we are striving to understand is what Jesus (not Paul) meant. Jesus is our only “Master” and our “Only Teacher.” Consequently, it matters little that a couple of stray problematical verses from a non-apostle cause bewilderment to understand.</p>
<h3>Conclusion On Issues One And Two</h3>
<div></div>
<p>Thus, when John 3:16 is translated as “believing in the son,” it more accurately means that whosoever keeps on obeying unto Jesus should have eternal life.</p>
<p>The verse is exhorting obedience to His commands, with a reward of eternal life. Consequently, a true definition of the Greek words pisteuo eis in John 3:16 rejects any implication that salvation is by belief in any kind of facts about Jesus. Such a faith has nothing do with salvation in this passage. This verse assures no one of salvation who simply believes in the facts of the resurrection, that Jesus is Lord and Savior, etc. That is not what John 3:16 is talking about. It is talking about obedience, compliance, trust, etc.</p>
<div></div>
<h3>Issue #3: Continuity Or One Time Pisteousin?</h3>
<p>The third issue we identified at the outset was:</p>
<p style="padding-left: 30px;">Is the verb form taken for <em>pisteuo</em> which is translated in the KJV as believes (the English simple present tense) instead in Greek a continuous tense meaning? In other words, is the meaning <em>keeps on</em> or <em>continues to</em> in front of whatever the verb means for <em>pisteuo</em>, <em>i.e.,</em> <em>keeps on obeying/complying</em> or<em> keeps on believing</em>?</p>
<p>So is the verb activity of <em>pisteuo</em> (whether obey/comply/trust or believes) which ‘should lead to eternal life’ in John 3:16 merely a one-time experience or continuous?</p>
<p>Stanley and many others insist it is one-time, not continuous. They claim it is heresy, in fact, to insist anyone who loses <em>pistis</em> (whether obedience or belief) could be lost.</p>
<p>Yet, this argument ignores that Jesus in the Parable of the Sower teaches in Luke 8:13 that the seed who “<em>pisteousin</em> [obeys or believes] for a while” ends up in temptation, becomes withered and hence dead. It is lost. It is obvious that<em> pisteuo</em> one time did not save the second seed.</p>
<p>Thus, let’s ask experts how to translate the verb tense in John 3:16. The question is highly narrow: is it a one time pisteuo or is it a continuous activity that is required for salvation to be realized?</p>
<h3>Synopsis Of Appendix A in Jesus’ Words Only On The Greek Present Active</h3>
<p>Appendix A of my prior work <em>Jesus’ Words Only</em> (available free online at www.jesuswordsonly.com) discussed the verb tense in John 3:16 in extensive detail. The discussion here is more by way of synopsis than a complete discussion.</p>
<p>In John 3:16, the verb pisteousin is in the Greek verb form of pisteuo known as the present participle active. It is not in the aorist tense. Why is the latter fact of importance?</p>
<p>Unlike English, Greek has a specific verb tense for a one-time action. It is known as the aorist tense. This can be rendered in English by use of the English Simple Present Tense,<em> e.g.</em>, “obeys” or “believes.” We can read “believes” in English to mean a one time expression of faith. In fact, Stanley relies upon the fact believes is used in common English translations of John 3:16 to prove salvation must be by a one time belief in Jesus, the atonement, etc.<sup><strong>75</strong></sup> Stanley is correct that the English Simple Present Tense has this potential onetime meaning. Thus, the use of believes in John 3:16 by many translations corresponds to the aorist participle in Greek.</p>
<p>By contrast, in Greek, the exact opposite meaning from the aorist tense is conveyed by the Greek present indicative active or present participle active. In Greek, these two forms of the present active tense mean the action is continuing. It is best translated into English using “continues to” or “keeps on” in front of the English gerund.<sup><strong>76</strong></sup></p>
<p>For example, “he who continues to obey” or “he who keeps on obeying” is a correct translation of the present participle active of the Greek verb <em>pisteuo</em> (if it means obey).</p>
<div></div>
<p>The present participle active in NT Greek reflects an “habitual behavior.”<sup><strong>77</strong></sup> It signifies a “process [that is] continuous.”<strong><sup>78</sup></strong> (This also is still true in modern Greek grammar. See, Adams, <em>Essential Modern Greek Grammar</em> (1987) at 81.) This distinction has been recently confessed by a leading Calvinist who is yet a staunch faith-alone advocate.</p>
<p>Dr. James White writes about the verb tense in John 6:35-45 (as well as John 3:16) in <em>Drawn by the Father: A Summary of John 6:35-45</em> (Reformation Press: 1999) at 10-11:</p>
<p style="padding-left: 30px;">Throughout this passage an important truth is presented that again might be missed by many English translations. When Jesus describes the one who comes to him and who believes in him [3:16, 5:24, 6:35, 37, 40, 47, etc.], he uses the<strong><em> present tense to describe this coming, believing, or, in other passages, hearing or seeing</em></strong>. The present tense refers to<em><strong> a continuous, on-going action</strong></em>. The Greek contrasts this kind of action against the aorist tense, which is a point action, a single action in time that is not on-going.... The wonderful promises that are provided by Christ are not for those who do not<strong><em> truly and continuously believe</em></strong>. The faith that saves is a living faith, a faith that always looks to Christ as Lord and Savior. <em>Id.</em> at 10-11.</p>
<p>Yet, those obstinate that grace is cheap, like Dillow, make absolutely desperate claims that the present participle active in Greek lacks any continuous sense.<sup><strong>79</strong></sup> This is certainly dogma speaking, not New Testament Greek. Dillow is fully cognizant of the impact of a continuous tense translation upon salvation doctrine. Salvation would hang upon the individual’s persistence, not faith alone.</p>
<p>Thus, Dillow fights off the continuous tense meaning with aggressive words. Yet, these shoot himself later in his foot:</p>
<p style="padding-left: 30px;">That [those claiming a continuous sense] have to hang so much of their argument on the <strong><em>supposed durative force of the present [participle] tense</em></strong> can only be a source of concern. A theological system which depends on such things is<em><strong> leaning on a broken reed</strong></em>.” (<em>Reign of the Servant Kings, supra</em>, at 470-71.)</p>
<p>But Dillow’s notions of the present participle active, evidently driven by his desire to protect faith alone doctrine, are what stand on a broken reed.</p>
<p>Hence, John 3:16 should read instead that God so loved the world that all who “keep on obeying” or “continue to obey” should be having eternal life.</p>
<div></div>
<h3>Is It ‘Should’ Or ‘Shall’ Have Eternal Life?</h3>
<p>Another interpretive question about John 3:16 includes whether the verb for <em>have eternal life</em> is preceded by <em>shall</em> or <em>should</em>. The NIV says John 3:16 is about a promise that you “shall” have eternal life. Yet, the YLT, RV, and Vulgate spell out clearly that it is “<em>should</em>” have eternal life. The word <em>shall</em> in English conveys certainty. The word should in English conveys a degree of uncertainty.</p>
<p>As explained in my prior book, <em>Jesus’ Words Only</em> (2007), at 381, the correct translation is <em>should</em>.</p>
<div></div>
<h3>Source Of Assurance</h3>
<p>If salvation is no longer by a simple affirmation of beliefs about Jesus, whence comes assurance of salvation? Jesus said if we “keep on listening and keep on following” then “we should not perish” and “shall not be taken away (<em>harpazo-ed)</em> from my hand.” (John 10:27-28.)<sup><strong>80</strong></sup></p>
<div></div>
<p>Notice the verbs in John 10:27-28 are listening and following. Assurance relies upon principles of endurance in synonyms for ongoing obedience: listening and following.</p>
<div></div>
<h3>Conclusion</h3>
<p>“For God so loved the world that He gave His only begotten son that whosoever keeps on obeying unto Him should not perish but should have eternal life.” (John 3:16.)</p>
<p>This was identical as well as a companion verse to John 8:51:</p>
<p style="padding-left: 30px;">Most positively, I say to you, if anyone keeps on obeying (tereo) My word, he should never ever see death into eternity (ainon) [fig., forever]! (John 8:51.)</p>
<p>Unfortunately, this beautiful message from Jesus has been utterly mangled in modern translations of John 3:16. It is obvious this error persists due to a reluctantcy to admit the doctrine exuberantly discovered in 1517 in Paul’s writings needs to be toned down to make room for Jesus’ doctrine.</p>
<p>Thus, the majority who call themselves Christians today have walked away from the true Jesus. They cannot face Jesus in all His bluntness, even when He said, “Every tree without good fruit is cast in the fire” (Matt. 7:19). They insist, Jesus must save them without any good fruit. They often rely on John 3:16 to demand of God that obedience can play no role in salvation. Consequently, one of the greatest tragedies in Biblical translation is that John 3:16 has become a salvation-deadening verse, by reading it the opposite of its true meaning, rather than a salvation-invigorating verse.</p>
<h2>FOOTNOTES TO PART NINE</h2>
<p>75. Stanley says “believes” in John 3:16 means a one-time faith. Stanley explains “believes” — the English simple present tense of to believe — can mean a one-time event that does not have to continue. From this, Stanley deduces a one-time faith saves. (Stanley,<em> Eternal Security of the Believer</em> (Nelson: 1990) at 95.)</p>
<p>76.See Appendix A: Greek Issues to my prior work <em>Jesus’ Words Only</em> (2007) for a full discussion. Young’s Literal Translation always renders the Greek present indicative active or the present participle active with “[to be] [verb root] + ing” (e.g., “is going.”). This is the English Present Continuous tense. It is satisfactory. However, to catch the nuance of the Greek, the NIV was correct to use “keeps on” or “continues to...” as it did so often. However, only Young’s Literal translation has had the courage so far to fix John 3:16 to read more accurately.</p>
<p>77.Louise Wells, <em>The Greek Language of Healing from Homer to the New Testament Times</em> (New York &amp; Berlin: Walter de Gruyter, 1998) at 136 (speaking of the present participle in Matthew 4:23 and 9:35, she say it is “most probably” intended to “describe Jesus’ habitual behavior while traveling from village to village.”)</p>
<p>78.John Eadie,<em> A Commentary on the Greek Text of Paul to the Colossians</em> (T&amp;T Clark 1884) at 223 (in Colossians 3:10, the Greek for renew is present participle active, meaning “man must be brought back to his original purity, but the process of renovation is continuous, as the use of the present participle indicates.”) Cf. Edwin Abbott, <em>Johannine Grammar</em> (A&amp;C Black: 1906) at 219 (“the present participle means continuousness”).</p>
<p>79.Dillow at first admits that “it is true the present tense <strong><em>sometimes</em></strong> carry a durative force (‘continue’).” (<em>Servant Kings, supra</em>, at 200.) Then he claims the “present participle...<strong><em> rarely, if ever,</em></strong> has durative force....” Next, he says a continuous meaning for the present tense “is not only<strong><em> foreign to normal Greek usage </em></strong>but to usage in English as well.” (<em>Id.</em>) Dillow is going from one outrageous statement to another. He next says: “The notion that the present tense [in Jn 3:16 having a continuing aspect] is <strong><em>not only contrary to the normal conventions of any language</em></strong> but is<strong><em> not supported by Greek grammar</em></strong>.” (<em>Reign of the Servant Kings, supra,</em> at 200). Besides this being false for Greek, Dillow is also clearly wrong as to English. “Continuous verb forms [in English] combine a form of be with the<em><strong> present participle</strong></em>...to indicate an<em><strong> action in progress or a continuing action</strong></em>, e.g.,...I am reading.” (Elizabeth Coehlo,<em> Adding English: A Guide to Teaching in Multilingual Classrooms</em> (Pippin: 2004) at 76.) I have not misconstrued Dillow. For later he says the Greek present participle active really <strong><em>only has the meaning of a noun</em></strong>. No action is involved. “It <strong><em>acts simply as a noun</em></strong>. So when John refers in [1 Jn] 5:1 to ‘everyone who believes,’ it is simply a <em><strong>misuse </strong></em>of Greek grammar to insist that John means ‘<em><strong>everyone who continues to believe</strong></em>.” (<em>Reign of the Servant Kings, supra</em>, at 470.)</p>
<p>80.Compare this to John 15:2 which says the “branch in me” that does not produce fruit is “harpazo-ed” — taken away, later to be thrown outside and burned. (See John 15:2,6.) In John 10:27-28, this same result is avoided by listening and following. In John 15:5, this same result is avoided by being fruitful which in turn requires that you must “stay in” Jesus, which Jesus then defines as His “word” is abiding in us and His love is abiding in us by “obeying His commandments.” (John 15:7, 10.) Hence, listening and following means obeying with knowledge of Jesus’ precepts, commands and teachings.</p>
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<h3>Recommendations</h3>
<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
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<h2>Chapter Twenty-Seven: Faith Alone</h2>
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<h2 class="Heading1">William Paley's Explains Problems With Faith Alone Doctrine</h2>
<p class="BodyAfterHead"><a name="pgfId=486842"></a>At this juncture, let's turn to no less a figure than Reverend William Paley (1743-1805) -- someone you all know and trust -- to address the most thorny of issues in Christian history: is Jesus' salvation message one of faith alone?</p>
<p class="BodyAfterHead"><a name="pgfId=486843"></a>Paley was a famous Christian preacher in his day. The<em> Chambers Cyclopedia of English Literature</em> (1844) under "Dr. Paley" at page 651 et seq. says "he was the greatest divine of the period," gifted with "remarkable vigor and clearness of intellect, and originality of character." Paley's 1794 <em>View of the Evidences of Christianity</em> gave him his initial fame. Chambers comments on the many subsequent and popular writings of Paley. Chambers notes that Paley's "perspicacity of intellect and simplicity of style are almost unrivaled." Paley later became well-known as the formulator in 1802 of the watchmaker argument in favor of God as designer of the universe.</p>
<p class="BodyAfterHead"><a name="pgfId=486844"></a>However, William Paley was much more than this. He realized the tension between Christ's Gospel and the faith alone gospel. Paley decidedly came out in favor of the Gospel of the Lord Jesus in contrast to that of faith alone. There were others to follow in Paley's footsteps, such as Kierkegaard and Bonhoeffer. But Paley was among the loudest voices ever to take on faith alone doctrine despite the possible social repercussions. He argued faith alone was contrary to the doctrine taught by Jesus. Paley offered many substantial proofs. This argument is put forth in Paley's Sermons in <em>The Works of William Paley</em> (1825) volume six at page 201 et seq. [I have posted it online in PDF at this<a href="/images/stories/Books/Paley%20vol%206%20p%20201%20Necessity%20of%20a%20Good%20Life.pdf"> link</a>.] You can also download this book from books.google.com for free, and read the entire original text at your leisure. It is linked at my website. Here, for your consideration, is a synopsis.</p>
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<h3 class="Heading2"><a name="pgfId=486845"></a>Paley's Dismantling Of Faith Alone Doctrine</h3>
<p class="BodyAfterHead"><a name="pgfId=486846"></a>First, Paley disarmed the faith alone doctrine by quoting Paul's own words that contradict faith alone. From Romans 2:7-8, he quotes: "To them, who by patient continuance in well-doing [lit., "endure in good works"] seek for glory and immortality eternal life: but unto them that are contentious, obey not the truth, but obey unrighteousness, tribulation and anguish upon every soul of man that doeth evil." Again in Galatians 5:21, Paley quotes Paul saying: "Of the which," namely, certain enumerated sins, "I tell you before, as I have also told you in time past, that they, which do such things, shall not inherit the kingdom of God." (Sermon 209, <em>The Works of William Pale</em>y (1825) Vol. 6 at 204.)</p>
<p class="BodyAfterHead"><a name="pgfId=486847"></a>Then Paley drives home the point that this proves the "necessity of virtue" and the "danger of vice." Paley says:</p>
<p style="padding-left: 30px; " class="Quote"><a name="pgfId=486848"></a>These are amongst many texts of the same effect, and they such as can never be got over. Stronger terms cannot be devised than what are here used. Were the purpose, therefore, simply to prove from Scripture the necessity of virtue, and the danger of vice, so far salvation is concerned, these texts are decisive. <em>Id</em>., at 204.</p>
<p class="BodyAfterHead"><a name="pgfId=486849"></a>Paley then admitted that indeed there are many "strong passages" in Paul that stand for faith alone. Paley quotes them at length, thereby fairly presenting the dilemma to "serious persons." Then he says: "These, no doubt, are strong texts, and...they have led many serious persons to lay such a stress upon them, as to exclude good works from being considered even as a condition of salvation." Id. at 213.</p>
<p class="BodyAfterHead"><a name="pgfId=486850"></a>Paley then concedes if these passages were taken alone, then the point of faith alone is established. Yet, this is not the end of the matter. "Scripture is to be compared with Scripture; particular texts with other particular texts; and especially with the main tenor of the whole." Id., at 214.</p>
<p class="BodyAfterHead"><a name="pgfId=486851"></a>Paley then sets forth his thesis on Paul's writings as not truly endorsing faith alone (or at least that a follower of Christ cannot accept faith alone as a sufficient point):</p>
<p style="padding-left: 30px; " class="Quote"><a name="pgfId=486852"></a>He <strong><em>[Paul] did not mean</em></strong> to lay it down as an article to be received by his disciples, that a man leading a wicked life, without change and <strong><em>without repentance</em></strong>, will nevertheless be saved at the last by his belief of the doctrines of the Christian religion; still less did he mean to encourage any one to go on in a course of sin, expressly and intentionally comforting and protecting himself by this opinion. Id., at 214.</p>
<p class="BodyAfterHead"><a name="pgfId=486853"></a>Paley's proof was clear that for Paul to be construed as teaching faith alone would be contrary to all other Scripture (Jesus) and contrary to what Paul himself said in the quotes above (and the other passages Paley will cite below):</p>
<p style="padding-left: 30px; " class="Quote"><a name="pgfId=486854"></a>He, the Apostle, could not mean to say this; because if he did, he would say what is <strong><em>expressly and positively contradicted by other texts of at least equal authority with his own</em></strong>; he would say what is contradicted by the very drift and design of the Christian constitution; and would say, lastly, what is expressly denied and contradicted by himself. Id. at 214.<a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Faith%20Alonehtml.html#pgfId=491497" class="footnote"><sup><strong> 1</strong></sup></a></p>
<p class="BodyAfterHead"><a name="pgfId=491833"></a>Paley then provides proof first from Jesus -- whom Paley calls "the very highest authority." Of course, Paul, being a mere man when compared to Jesus, must have his doctrines tested by those of Christ Jesus. As Luther once said if any contradiction exists between a mere man and an unquestionably inspired source, the mere man must fall: "Now [if] [inspired] Scriptures and the doctrines of men are contrary one to the other, the one must lie and the other be true." (Luther Works, Vol. 35: 153.)</p>
<p class="BodyAfterHead"><a name="pgfId=491831"></a><a name="16191"></a>Paley quotes and comments on what the "very highest authority" -- Jesus -- had to say on salvation:</p>
<p style="padding-left: 30px; " class="Quote"><a name="pgfId=486856"></a>For instance, what words can be plainer, more positive, or more decisive of this point than our Saviour's own? "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 which is in Heaven." [Matt. 7:21.] There can be no doubt but that they who are here introduced as crying out to Jesus Christ `Lord, Lord,' are supposed to believe in him; yet neither their devotion, nor their faith which prompted it, were sufficient to save them. Id., at 214-215.</p>
<p class="BodyAfterHead"><a name="pgfId=486857"></a>As another commentator says: "[In] Matthew 7:21-27...<em><strong>[n]o fault is found with the faith</strong></em> of those that were cast out, but for <strong><em>disobedience</em></strong> they were condemned."<a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Faith%20Alonehtml.html#pgfId=495317" class="footnote"> <sup><strong>2</strong></sup></a></p>
<p class="BodyAfterHead"><a name="pgfId=492910"></a>After discussing Matthew 7:21, Paley next explains how Jesus re-emphasizes the same point in the very next sentence. Jesus speaks unquestionably of those who had faith (i.e., workers of prophecies and miracles in Jesus' name), but whose faith alone did not suffice:</p>
<p style="padding-left: 30px; " class="Quote"><a name="pgfId=486858"></a>Nay, farther our Lord, in the same passage, proceeds to tell his hearers, that many will say to him in that day, "Have we not prophesied in thy name, and in thy name have cast out devils, and in thy name done many wonderful works?" [Matt. 7:22.] It cannot be questioned but that they who do these things in Christ's name<em><strong> believe in Christ</strong></em>. Yet what will be their reception? "I will profess unto you I never knew you." And who are they who shall be thus <em><strong>repulsed</strong></em> and rejected? No others than the <strong><em>workers of iniquity</em></strong>. "Depart from me, ye workers of iniquity." [Matt. 7:23.] <em>Id</em>. at 215.</p>
<p class="BodyAfterHead"><a name="pgfId=486859"></a>Paley had copious proofs, and found in John the one we emphasized earlier on those who do good things are resurrected. (John 5:29.) Paley quotes and comments this way:</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=502260"></a>The difference between doing good and doing evil according to another declaration of our Saviour, is no less than this: "They that have done good shall come forth unto the resurrection of life; they that have done evil, unto the resurrection of damnation." [John 5:29] Can a greater distinction be made, or expressed in words more plain? Id., at 215.</p>
<p class="BodyAfterHead"><a name="pgfId=486861"></a>Paley goes on to say the entire tenor of the Sermon on the Mount is to require obedience to enter into heaven. To deny this is to deny the point of the sermon itself:</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=486862"></a>All the preceptive part of our Lord's teaching, especially his whole Sermon upon the Mount, may be alleged on the same side of the argument. And to substitute belief in the place of the duties there enjoined, or as an expiation for the offences there forbidden, even when persevered in, would in effect set aside the authority of the lawgiver. And did our Lord command and forbid these things (or indeed any thing),<strong><em> if he did not require obedience as a condition of salvation?</em></strong> Id., at 215.</p>
<p class="BodyAfterHead"><a name="pgfId=501385"></a>Paley then goes into the question of what Jesus meant by repentance, which was Jesus' repeated theme: repent or perish. Paley said this implied good works as a condition of salvation. If this meaning to repentance is denied, Paley says this denies the mission and message of Jesus:</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=486864"></a>Again, every thing which we read concerning repentance implies the necessity of good works to salvation, and the inconsistency of bad works with salvation: for repentance is a change from one to the other, and can be required upon no other supposition than this. But of repentance we hear continually in the New Testament, and from the first to the last of the great mission of which it contains the history.</p>
<p class="BodyAfterHead"><a name="pgfId=486865"></a>Paley began his proof of this sub-point by citing John the Baptist demanding "works worthy of repentance." (Matt. 3:8.) Paley then alludes to Jesus' message to the young rich man and the torah-scholar who asked how to have eternal life. Paley says Jesus' response to these men was each had to repent from the sins to which they had succumbed, i.e., greed and failure to love everyone:</p>
<p class="Quote"><a name="pgfId=486866"></a>When particular classes of men come to inquire of their teacher [Jesus] what they should do, his answer was a warning against those particular sins to which persons of their class and character were most liable, which is his own application of his own principle. Id. at 216.</p>
<p class="BodyAfterHead"><a name="pgfId=486867"></a>All of which goes to prove that repentance is not in the mind alone, but in deeds too. Paley concludes the point:</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=486868"></a>All proves that a moral change, a moral improvement, practical sins, and practical virtues, and a turning from one to the other, was what he included in the awful admonition which he sounded in the ears of mankind. Id., at 216.</p>
<p class="BodyAfterHead"><a name="pgfId=486869"></a>But many faith alone advocates say Jesus' salvation doctrine only applies to a distinct pre-Ascension dispensation of Law. Jesus' soteriology was allegedly replaced by faith alone at the Ascension -- which ushered in the era of Grace. Paley says in response no.</p>
<p class="BodyAfterHead"><a name="pgfId=501219"></a><a name="39789"></a>Paley points out that Peter's first sermon after Jesus' departure had the same message of repentance in the era of grace that Jesus taught before the Crucifixion. Quoting Peter from Acts, Paley says: "Repent and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins." (Acts 2:38.) "Repent ye, therefore, and be converted, that your sins may be blotted out." (Acts 3:19.) Remission of sins and blotting out sins are obvious synonyms for salvation.</p>
<p class="BodyAfterHead"><a name="pgfId=499761"></a>Incidentally, forty years after Jesus' ascension, Apostle John still had the same idea about how repentance (with obedience) blots out sin: "But if we walk in the light, as he is in the light [i.e., obey Jesus' commandments], we have fellowship one with another, and the blood of Jesus his Son cleanseth us from all sin....(9) If we confess our sins [i.e., repent from sin], he is faithful and righteous to forgive us our sins, and to cleanse us [by Jesus' blood] from all unrighteousness." (1 John 1:7,9, ASV.) James too had the same idea twenty years after the Ascension, when he wrote that if a "brother" should "err," but you "turn back a sinner from the error of his way, [you] will save a soul from death, and will hide a multitude of sins." (James 5:19-20.)</p>
<p class="BodyAfterHead"><a name="pgfId=486870"></a>In light of this clear consistency of salvation-messages before and after the Cross, Paley says the Apostle Peter's meaning and Jesus' meaning (as well as Apostle John's and James' meaning) were identical: repentance unto good works and obedience saves. Nothing changed after the Cross. The same gospel Jesus preached before the Cross was the gospel preached by His true apostles after the Cross:</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=486871"></a>This is the explicit language the Apostle [Peter] held upon the subject of repentance; which, as hath already been observed, has a precise reference to <em><strong>a good and bad life</strong></em>; and these texts deliver no other judgement concerning the matter than what their great teacher had pronounced before.<em> Id.</em>, at 217.</p>
<p class="BodyAfterHead"><a name="pgfId=486872"></a>We brought out all such evidences about the meaning of repentance in a prior chapter on "Repent or Perish." See <a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Repent%20or%20Perish%20#fixed.#23686" class="XRef"></a>infra</p>
<p class="BodyAfterHead"><a name="pgfId=493442"></a>Thus, contrary to what dispensationalism doctrine teaches today, the twelve apostles had the same gospel Jesus preached about repentance from sin after Pentecost in Acts chapter one (and even much later) as Jesus taught prior to the cross. The salvation message of Jesus was not solely for a prior era under a law covenant. Rather, the identical gospel to Jesus' gospel continued into the so-called era of grace. Paley with great wit and wisdom demolished the popular dispensational argument of our era.</p>
<p class="BodyAfterHead"><a name="pgfId=487788"></a><a name="36191"></a>Finally, Paley says Paul must be compared to James -- one of at least equal stature to Paul:</p>
<p class="Quote"><a name="pgfId=486873"></a><a name="10853"></a>By comparing Saint Paul's words with other Scriptures, we cannot overlook that well-known text of Saint James: "What doth it profit, my brethren, though a man say he hath faith, and not works; <em><strong>can faith save him</strong></em>?" [James 2:14.] Saint James doth not here suppose the man hypocritically, and for some sinister purpose, to pretend to believe what he does not believe. The illustration which follows plainly supposes the belief to be real, for he compares it to the case of the devils, who believe and tremble. Now we are to remember that Saint James's words are Scripture, as well as Saint Paul's. Here, therefore, is a text, which precisely, and in the most pointed terms, contradicts the sense which the Solifidians put upon Saint Paul's words.<em> Id.</em>, at 217.</p>
<p class="BodyAfterHead"><a name="pgfId=486874"></a>Paley's view of the weight and purpose to give James is in line with Augustine's historical account in <em>Faith and Works</em> (<em>De Fide et operibus</em>) from 413 A.D. Augustine explained that three letters -- the epistles of James, Peter and Jude -- were early on written with the "deliberate aim" of refuting the "treacherous" view of those who had "the illusion that faith alone was sufficient for salvation."<a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Faith%20Alonehtml.html#pgfId=490134" class="footnote"> 3</a></p>
<p class="BodyAfterHead"><a name="pgfId=491525"></a>Incidentally, the weight and purpose of the Epistle of James undeniably was to address a perceived claim in the earlier epistles of Paul in favor of faith alone. This fact is highlighted by Reverend Jeremy Taylor (1613-1667)'s comparing and contrasting the two main points of James against Paul's two points to the contrary:</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=491543"></a>But that this justification is wrought by faith without works, "to him that worketh not, but believeth," saith St. Paul: that this is not wrought without works, St. James is<strong><em> as express for his negative as St. Paul was for his affirmative</em></strong>; and how both these should be true, is something harder to unriddle. But,... "he that affirms must prove;" and, therefore, St. Paul proves his doctrine by the example of Abraham, to whom faith was imputed for righteousness; and, therefore, not by works. And what can be answered to this? Nothing but this, that <strong><em>St. James uses the very same argument to prove that our justification is by works also</em></strong> "For our father Abraham was justified by works when he offered up his son Isaac." [James 2:9] Now which of these says true?<a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Faith%20Alonehtml.html#pgfId=491587" class="footnote"> 4</a></p>
<p class="BodyAfterHead"><a name="pgfId=490121"></a>Thus, the point of Paley and Taylor was that if the higher authority of Jesus' words needed any corroboration, they come from His brother James. That epistle of James addresses the tension between all of Jesus' teachings and the faith alone view found sometimes in Paul. James' epistle, speaking after Paul's writings, gives a decided nod to Jesus' doctrines over that of Paul's sometimes-stated faith alone view.</p>
<p class="BodyAfterHead"><a name="pgfId=491595"></a>Where does this tension lead? Paley concludes from these proofs above that Paul's words, if interpreted to set aside the "obligation and necessity of good works" cannot then "be the true sense of Saint Paul's words" or otherwise "it is contrary to... Christianity itself." That is, Paul would be contrary to the Master -- "the very highest authority" in the church. And Paul would be contrary to the true twelve apostles who were clearly calling Christians to Christ's true and unmistakable doctrine of the necessity of repentance/fruit/works for salvation-sake.</p>
<p class="BodyAfterHead"><a name="pgfId=490117"></a>Paley then addresses the counter-argument that he is wrongly rejecting Paul's plain sense of faith alone. Paley responds by saying the paramount consideration is whether faith-alone, if Paul's true meaning, would contradict even higher authority. This is a dilemma for the faith alone adherent, not Paley, because</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=486876"></a>such sense [of <strong><em>faith alone] is inconsistent</em></strong> with what is delivered by<strong><em> authority</em></strong> as great as his own, and <em><strong>greater</strong></em>, and inconsistent also with the main drift and purpose of that very institution [founded on Christ's doctrine]....<em>Id</em>., at 219.</p>
<p class="BodyAfterHead"><a name="pgfId=486877"></a>Paley then says the problem is resolved by noting Paul's self-contradictions require a firm resolution in favor of Jesus' doctrine. To this end, Paley remarks on how important it is to note these self-contradictions by Paul come in the same epistle where faith alone is apparently endorsed, thereby creating the quandary. (Paul never uses the words "faith alone," and hence it is always dependent on one's inference that `faith alone' was Paul's doctrine.)</p>
<p class="BodyAfterHead"><a name="pgfId=486878"></a>It is one thing, Paley says, for Paul to contradict himself on faith alone in two different writings, but it is a wholly different dilemma when the contradiction is in the very same epistle where `faith alone' is deduced. The only solution is then to spare Paul the charge of self-contradiction by construing him consistent with the higher authority (Jesus):</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=486879"></a>For though a man may advance what is contrary to sound reason, what is contrary to other authority, nay, what is contrary to his own professions at other times, and in other writings, yet surely his words ought not to be interpreted, if there be any fair way of avoiding it, in such a manner as to make him contradict himself in the same discourse. Id., at 219.</p>
<p class="BodyAfterHead"><a name="pgfId=486880"></a>Paley then starts by drawing out the conflicting passages on good works in Romans.</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=486881"></a>Again: though it be true that Saint Paul in this epistle concludes "that a man is justified by faith without the deeds of the law" [Romans 3:28], yet in the same epistle he had before told us, that "God will render to every man according to his deeds; to them, who by patient continuance in well doing,<a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Faith%20Alonehtml.html#pgfId=489424" class="footnote"> 5</a> seek for glory, and honour, and immortality, eternal life; but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jews first, and also of the Gentiles." [Rom. 2:6-7.] Therefore, his expression concerning faith, in the third chapter of this epistle, though strong, must not be so construed as to make the author assert the direct contrary of what he had asserted just before in the second chapter.</p>
<p class="BodyAfterHead"><a name="pgfId=486882"></a>Paley cites another example of self-contradiction on faith alone in Romans.</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=486883"></a>Nor is it possible to reconcile with this opinion [of faith alone] the two following texts, taken out of the same epistle: "The wages of sin is death;" chap. vi. verse 23. "If ye live after the flesh, ye shall die; but if ye, through the spirit, do mortify the deeds of the body, ye shall live;" chap. viii. verse 13.</p>
<p style="padding-left: 30px;" class="BodyAfterHead"><a name="pgfId=486884"></a>Death and life in 8:13 obviously speak of damnation and salvation. For even a disciple of Christ must physically die. Thus, this means if you "mortify the deeds of the body," then you shall have eternal life. If, to the contrary, you "live after the flesh," you shall be damned. Paul here has a clear echo of Jesus' heaven-maimed or hell-whole message. (Mark 9:42-47.)</p>
<p class="BodyAfterHead"><a name="pgfId=499559"></a>Paley then moves on to Galatians to demonstrate another similar contradiction. Paul appears again to endorse faith alone but then he says salvation is by moral obedience:</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=486885"></a>The same species of observation applies to the epistle to the Galatians; in which epistle, it is true, that the Apostle hath used concerning faith these very strong terms: "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ; that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified." [Gal. 2:16.] Nevertheless, in another place of this same epistle, we have the following plain, clear, and circumstantial denunciation: "The works of the flesh are manifest, which are these--Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like; of the which I tell you before, as I have told you in time past, that they which do such things shall not inherit the kingdom of God." [Gal. 5:19-20.] No words can be more positive than these, and the last words are the most positive of all, "shall not inherit the kingdom of God." Sinners like these may have been justified in a certain sense; they may have been saved in a certain sense; that is, they may have been brought into a state of justification or salvation for the present; but they shall not be finally happy, "they shall not inherit the kingdom of God." Id., at 221.</p>
<p class="BodyAfterHead"><a name="pgfId=486886"></a>Then, most ironically of all, in the epistle where Paul endorses `faith, not works' (Eph. 2:8-9), Paul also says you lose salvation for misbehavior. Paley continues:</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=489449"></a>In the epistle to the Ephesians, we acknowledge the same observation, namely, that [Paul] hath spoken strong things concerning faith; yet hath at the same time, and in the same writing, most absolutely insisted upon a virtuous life, and most positively declared that a life of sin will end in perdition. Concerning faith, he hath said this: "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.] Concerning a life of sin, he makes this declaration. After having enumerated certain species of sins, he adds these cautionary words, which show his opinion as manifestly as words can show it: "Let no man deceive you with vain words; for because of these things, even the sinful practices before recited, cometh the wrath of God upon the children of disobedience." [Eph. 5:6-7.] Id., at 221-22.</p>
</div>
<div>
<h3 class="Heading2"><a name="pgfId=489450"></a>John Locke's Elaboration On Paley's Argument</h3>
<p class="BodyAfterHead"><a name="pgfId=496096"></a>To Paley's list and argument about Paul's self-contradictions, John Locke (1632-1704) would like to now add his elaboration on Romans 8:13. John Locke was a physician and philosopher as well as the famous author of <em>The Two Treatises on Government</em> (1690). Locke also did commentaries on much of the New Testament in a most serious manner.</p>
<p class="BodyAfterHead"><a name="pgfId=489519"></a>To Paley's case, Locke elaborates on Romans 8:13 to prove salvation is not by faith alone. Locke then goes on to explain the seeming contradiction within Paul's thought. In Romans 8:13, Paul implies works-of-obedience are needed for eternal life: "for if ye live after the flesh, ye must die; but if by the Spirit ye put to death the deeds of the body, ye shall live." (Rom 8:13 ASV.) The antithesis is clear: the wages of sin to the flesh is eternal death, but sowing to the spirit reaps eternal life. Paul says this again even more clearly in Galatians 6:8 KJV: "For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting." Thus, salvation in Romans 8:13 (and Galatians 6:8) is correlated directly to disobedience vs. obedience. John Locke saw the apparent contradiction to Paul's doctrine on works, and proposed a solution. Locke said Romans 8:13 clearly means those who "are actually under the covenant of grace, good works are strictly required, under the penalty of the loss of eternal life."<a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Faith%20Alonehtml.html#pgfId=489499" class="footnote"> 6</a> This was Tyndale's doctrine of double justification.</p>
</div>
<div>
<h3 class="Heading2"><a name="pgfId=496112"></a><a name="12470"></a>Three More Internal Contradictions in Paul's Doctrine</h3>
<h4><a name="pgfId=496113"></a>Repentance unto Salvation.</h4>
<p class="BodyAfterHead"><a name="pgfId=502099"></a>I would also like to add three more self-contradictions from Paul to the list. The first is on repentance unto salvation.</p>
<p class="BodyAfterHead"><a name="pgfId=500290"></a>Paul contradicts himself by saying repentance from sin is unto salvation. However, this is directly contrary to faith alone to salvation. These problem verses start with Paul in 2 Corinthians 7:9-10 (ALT) saying "I now rejoice... because you were caused sorrow to repentance... (10) For the sorrow according to God produces repentance to salvation, free from regret, but the sorrow of the world produces death." Hence, mere sorrow without repentance is not godly sorrow, and leads to death, but sorrow with repentance leads to salvation. This is precisely what Jesus taught. Mere sorrow or a change in mind about sin does not save. But sorrow that leads to repentance, i.e., a reform of behavior, is unto salvation.</p>
<p class="BodyAfterHead"><a name="pgfId=501240"></a>Paul reiterates the centrality of such reform-of-character repentance when he says in Acts 17:30 ALT: "Therefore indeed, [these] times of ignorance having overlooked, God is now giving strict orders to all people everywhere to be repenting." Or as the NLT renders it, God "commands everyone everywhere to repent of their sins and turn to Him." Obviously, anything less disobeys God and cannot be the "repentance to salvation" God requires, as expressed in 2 Corinthians 7:9-10.</p>
<p class="BodyAfterHead"><a name="pgfId=489548"></a>However, Paul in Romans 4:4-5 says upon mere belief God "justifies the ungodly." All commentators -- Robertson, Gill, Clarke, Ryrie, etc. -- agree this verse means faith alone justifies you without repentance from sin and any reform of one's life. See <a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/John%203%2016.#42604" class="XRef"></a>and <a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/John%203%2016.#15658" class="XRef"></a>. The young Luther relied upon this to say one was justified "regardless of what your contrition might be" because of your faith alone. (Luther, Sermon on Indulgences (1517).)</p>
<p class="BodyAfterHead"><a name="pgfId=489552"></a>Consequently, Paul's view of repentance is another contradiction within Paul's thought. In one passage, he agrees with Jesus that repentance from sin leads to salvation (2 Corinthians 7:9-10), while in another Paul is in seeming dissent by claiming that faith (alone) leads to salvation without repentance, even for an ungodly (unrepentant) person. (Romans 4:4-5.)</p>
<h4><a name="pgfId=492693"></a>Faith Without Charity Makes You Nothing.</h4>
<p class="BodyAfterHead"><a name="pgfId=496133"></a>A second self-contradiction by Paul I would add to Paley's list is Paul's dim view of faith in comparison to the importance of charity. Paul repeated Jesus' point from the Parable of the Sheep and the Goats that faith alone does not suffice for the goats: "though I have all faith so that I could remove mountains, and have not charity, I am nothing." (1 Cor. 13:2.) Consistent with this, Paul says when charity and faith are compared, "the greatest of these [virtues] is charity." (1 Cor.13:13.)</p>
<p class="BodyAfterHead"><a name="pgfId=492716"></a>If Paul's two statements are true about faith, and you are nothing without charity, then faith alone without charity makes you nothing, and hence profits you nothing, including salvation. Hence, charity is more important than faith because it is indispensable to make you something, and hence capable of being saved. On the other hand, if instead faith without charity could save, then faith alone would make you at least something. Thus, it must follow, if faith alone makes you nothing, as Paul says, then faith alone cannot save while you are yet nothing.</p>
<p class="BodyAfterHead"><a name="pgfId=493220"></a>Moreover, if faith alone saves, then faith always would be the superior virtue to charity. Yet, if charity were indispensable to add to faith to be saved, as Jesus clearly teaches in the Parable of the Sheep and the Goats, then charity would be the superior virtue to have between faith and charity. But if charity were optional to be saved, faith would always have to be the superior virtue to have. Yet what is Paul's view? Paul precisely confirms Jesus' greater emphasis on charity over mere faith. Hence, faith alone cannot be what saves because if true, then Paul could not view faith as a virtue of lesser value than charity. If Paul thought faith alone saves, faith would always have to be of superior value in every respect because it alone imparts justification and salvation which is the supreme good from God among all things which He bestows. Instead, charity, Paul says, is superior in every respect. Hence, Paul cannot possibly believe faith alone saves. At least, not in these passages.</p>
<p class="BodyAfterHead"><a name="pgfId=492731"></a>Yet, in Ephesians 2:8-9, the implication is the opposite. It appears, faith not works (evidently including works of charity) is what saves. Thereby we have another self-contradiction in Paul's reasonings. Paul in one passage (1 Cor. 13:2,13) agrees with Jesus on the essential nature of charity for salvation, just as Jesus teaches in the Parable of the Sheep and the Goats, but then, in another passage, Paul undermines the Master's point, making faith, not charity, of exclusive importance.</p>
<h4><a name="pgfId=492563"></a>Justification Is Uncertain Until Death</h4>
<p class="BodyAfterHead"><a name="pgfId=496148"></a>I would note one final cluster of contradictions within Paul's writings. It is a decisive cluster. Paul speaks about "justification" as even uncertain for himself and something for a believer to fear losing. This passage is rarely taught. This is because the typical evangelical sermon claims that Paul's doctrine on faith alone is to liberate us from fearing God when we sin if we just have faith and hence assurance. For example, Presbyterian Pastor Huneke, in a classic formula I heard in many sermons during my tutelage in a reformed church, scares non-believers away from ever fearing God. If we fear God about punishing our sin, we supposedly can never be saved. He says: "Guilt keeps us from faith, its fear turns our hearts from Christ, and its shame prevents us from being... disciples of Christ."<a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Faith%20Alonehtml.html#pgfId=496057" class="footnote"> 7</a> This is the same teaching we saw previously from the famous pastor, Max Lucado. (See page 65.)</p>
<p class="BodyAfterHead"><a name="pgfId=496170"></a>Yet, Paul encourages believers repeatedly to the contrary -- to precisely have such fear. In fact, Paul says in Romans 11:20-22 that a fearless attitude about assurance is "high minded." His words are "be not high-minded, but fear: for if God spared not the natural branches, neither will he spare you." Paul is threatening believing Gentiles about being cut off the tree that represents the body of believers. Likewise, in Philippians 2:12-13, Paul says "continue to work out your salvation with fear and trembling to its completion, for it is God who energizes (energeo) you to do and to will according to what pleases Him." Most telling of all, Paul in 1 Corinthians 4:2-5 says it is wrong to assure anyone of their justification before the day of judgment, including himself! He writes:</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=492586"></a>Here, moreover, it is required in stewards, that a man be found faithful [<em>pistos</em>, noun nominative]. (3) But with me it is a very small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self. (4) For I know nothing against myself; yet am I not hereby justified [dikaioo]: but he that judgeth me is the Lord. (5) Wherefore judge nothing before the time, until the Lord come, who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts; and then shall each man have his praise from God. (1Corinthians 4:2-5 ASV.)</p>
<p class="BodyAfterHead"><a name="pgfId=492581"></a>Clarke explains Paul means here that while at that moment Paul knows nothing sinful in himself, he is not "hereby justified," using the same Greek term when Paul speaks of Abraham's justification. Paul then says before judgment day, no one should judge himself justified, for all secret things will eventually be revealed. Paul says in verse two what will be required is faithfulness (i.e., obedient living) from every servant. Paul actually uses a Greek word which means that every servant must be found to have been a faithful person.</p>
<p class="BodyAfterHead"><a name="pgfId=502776"></a>Hence, Paul clearly contradicts the concept deduced from Romans 4:3-5 and Ephesians 2:8-9 that faith justifies without faithfulness to follow. In 1 Corinthians 4:2-4, if words have meaning, Paul in fact says to assure yourself that you will be justified in God's eyes before the time of judgment is presumptuous and high-minded. It is PRIDE -- the number one sin of the devil himself.<a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Faith%20Alonehtml.html#pgfId=502784" class="footnote"> 8</a> Thus, a great part of the evangelical church teaches a justification which Paul himself, in effect, said was presumptuous, prideful and of the devil!</p>
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<h3 class="Heading2"><a name="pgfId=502777"></a>Returning Now To Paley's Argument On Faith Alone</h3>
<p class="BodyAfterHead"><a name="pgfId=496178"></a>Paley then astutely comments that in light of such clear teachings from Paul on the necessity of obedience and good works, and the salvation-danger of sin to a Christian (to which one must add Paul's warning against the pride and folly of fearless assurance), we may never know what Paul meant by his faith alone verses. Yet, what we can eliminate as a possibility is that Paul meant good works and obedience were optional for salvation. Paley means Paul is just too clear too often in that opposing direction to deny Paul meant good works and obedience were essential for salvation. Paley infers hence that the deduction of faith alone from Paul is necessarily a wrong deduction. As Reverend Jeremy Taylor similarly taught a generation before Paley, "from [Paul]'s mistaken words much noise hath been made in this question" to prove faith alone. (<em>The Whole Works of the Right Reverend Jeremy Taylor, D.D.</em> (London: 1851) at 22.)<a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Faith%20Alonehtml.html#pgfId=498538" class="footnote"> <sup><strong>9</strong></sup></a></p>
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<h3 class="Heading2"><a name="pgfId=496198"></a>Paley's Conclusion</h3>
<p class="BodyAfterHead"><a name="pgfId=487832"></a>Paley concludes that "although we were not able to settle, to our satisfaction, the first question, namely, what it was he [Paul] did mean [by faith alone passages]," we know "good works could [not] be dispensed with; or that a life of continued unrepented sin would end in salvation." Id., at 222. The only other alternative is to say if Paul really meant faith alone, then we must</p>
<p class="Quote"><a name="pgfId=486892"></a>suppose, that Saint Paul delivered a doctrine contrary to that of our Saviour and of the other Apostles, destructive of one declared end of the Christian institution itself (and the end and design of any system of laws is to control the interpretation of particular parts); and lastly, what is most improbable of all, at the same time and in the same manner, directly repugnant to what he himself has solemnly asserted and delivered at other times and in other places. Id., at 222.</p>
<p class="BodyAfterHead"><a name="pgfId=486893"></a>In other words, if Paul truly taught faith alone, and we could not refute that, then Paul contradicts Jesus and the twelve apostles. Paley did not have to tell us what that means: Paul would be a false apostle and false prophet. So you have only two choices: either (a) if Paul meant faith alone, then he is a false apostle and false prophet or (b) Paul did not mean faith alone, and instead endorsed Jesus' gospel of faith, works and obedience. Those are the only two logical choices.</p>
<p class="BodyAfterHead"><a name="pgfId=502541"></a>A third option in the early church was to be polite. If one insists Paul is inspired, then as Augustine said because Jesus' words on the necessity of works and obedience have "no doubtful sense," then "we must look for another interpretation" of Paul; if we cannot find it, then we must follow Second Peter's directions on Paul, and simply account the `faith without works' doctrine we perceive in Paul to the fact Paul's "writings [are] hard to be understood, which men ought not to pervert unto their own destruction." (Augustine, Fide et operibus [Faith and Works] 413 A.D. trans. Cornish:62.)</p>
<p class="BodyAfterHead"><a name="pgfId=502496"></a>Therefore, as Paley says, because Paul often enough teaches salvation turns on good works, obedience, fear-and-trembling, and Paul insists it is pride that assures oneself of justification now,<a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Faith%20Alonehtml.html#pgfId=502529" class="footnote"> 10</a> we cannot selectively quote Paul on faith alone. Paley -- with Protestant vigor and Tyndalian outlook, along with unassailable proof -- utterly destroyed the faith alone doctrine in 1825.</p>
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<h2 class="Heading1"><a name="pgfId=487897"></a>
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<a name="14759"></a>Ezekiel's Warning About Diluted Standards for Salvation</h2>
<p class="BodyAfterHead"><a name="pgfId=487898"></a>Everyone who preached Paul's sometimes-appearing faith alone gospel who otherwise lived a righteous life unfortunately will pay the consequences of their teachings. If your elevating Paul's doctrine above Jesus' doctrine misled even a single soul to not perceive Jesus' repetitious warnings were about hell for disobedience (hell-whole), i.e., God's absolute requirement that everyone enter heaven-maimed based on repentance from sin or not at all, you will pay with your spiritual life for the disobedience of each such misled soul. God already warned of this through Ezekiel:</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=487395"></a>In My saying to the wicked, `O wicked one -- thou dost surely die,' And thou hast not spoken to warn the wicked from his way, He -- the wicked -- in his iniquity doth die, And his blood from thy hand I require. (9) And thou, when thou hast warned the wicked of his way, to turn back from it, And he hath not turned back from his way, He in his iniquity doth die, And thou thy soul hast delivered. (Ezekiel 33:8-9 YLT.)</p>
<p class="BodyAfterHead"><a name="pgfId=487396"></a><a name="42324"></a>Jesus said this too, when He warned that anyone who causes "a believer in me to become ensnared" would find it better to have "a millstone put around his neck and thrown in the sea" than suffer God's aggravated wrath. (Mark 9:42.)</p>
<p class="BodyAfterHead"><a name="pgfId=488587"></a>Jesus elsewhere spoke of this "greater damnation" wherein some will be singled out to suffer in hell more than others due to the greater and clearer warning they received. (Matt. 23:14.)</p>
<p class="BodyAfterHead"><a name="pgfId=487905"></a><a name="41424"></a>Jude (another brother of Jesus) elucidates Mark 9:42, by similarly referring to a group who will suffer God's aggravated wrath. These teachers seduce Christians by teaching "grace is a license" to sin with no repercussions on salvation. Jude says they will suffer the "blackness of darkness" (Jude 1:4,13).<a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Faith%20Alonehtml.html#pgfId=487526" class="footnote"> <sup><strong>11</strong></sup></a> Scholars concur this phrase is meant to identify a place far worse than a normal region in hell. Instead, it represents "the worst darkness one can imagine" where "no light penetrates," identical to "the outer darkness of eternal night" to which Jesus refers in Matthew 22:13 as the fate of the "unprofitable servant." (Paul V. Harrison &amp; Robert E. Picirilli, <em>The Randall House Bible Commentary</em> (Randall House: 1992) at 283.)</p>
<p class="BodyAfterHead"><a name="pgfId=488605"></a>Jude's place of `blackest darkness' parallels Jesus' millstone warning: both Jesus and Jude threaten those who seduce Christians into sin by false assurance as suffering the the worst darkness of the deep sea in damnation. Jude says it is caused by a false grace teaching which assures a Christian that God's grace is irreversible. Jude warns of teachers who say a Christian does not risk "eternal fire" (Jude 7) if we engage in "immorality." (Jude 4, 7.) To prove his point, Jude gives several examples where sin caused eternal damnation to angels in heaven and God's people after being saved.<a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Faith%20Alonehtml.html#pgfId=488610" class="footnote"><sup><strong> 12</strong></sup></a></p>
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<h2 class="Heading1"><a name="pgfId=490312"></a>
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<a name="39076"></a>Faith Alone: The Oldest Heresy From Christ's Doctrine</h2>
<p class="BodyAfterHead"><a name="pgfId=490226"></a>`Faith alone' was the first heresy. It was long ago refuted by James, Peter, and Jude.<a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Faith%20Alonehtml.html#pgfId=490338" class="footnote"> 13</a> Jesus approved their critique in Revelation chapters two and three. Faith alone was revived by Marcion in 144 A.D., and refuted again by Tertullian in 207 A.D.<a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Faith%20Alonehtml.html#pgfId=490319" class="footnote"> 14</a> and all the early church commentators, e.g., Origen, Hermas, Hippolytus, Cyprian, and Lanctatius.<a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Faith%20Alonehtml.html#pgfId=501290" class="footnote"> 15</a> Then in 410 A.D., Pelagius revived "faith alone" in his <em>Commentary on Romans</em> (410 A.D.)<a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Faith%20Alonehtml.html#pgfId=490324" class="footnote"> 16</a></p>
<p class="BodyAfterHead"><a name="pgfId=491982"></a>In reply, Augustine in 413 A.D. refuted faith alone again in his treatise <em>Faith and Works</em>. Augustine noted that the faith-alone movement relied upon "not understanding certain obscure sentences of...Paul." Augustine then said these false teachers "maintain that he saves himself who only believes in Christ, although he continues in what scandalous sins whosoever he will, even unto the profession of adultery." Augustine says Jesus explained differently to the torah scholar about how to obtain eternal life. Jesus said it was by obeying two fundamental laws, where the love of God comes first (faith), but the love of your neighbor necessarily comes second, and this implies "moral rules of life and conversation." Augustine continues: Jesus likewise spoke contrary to those who teach by "believ[ing]...alone [makes] man come to life" when Jesus instructs the rich young man that eternal life is by obeying "commands of morals." Works alone do not save, but instead "both are connected the one without the other because the love of God cannot exist in a man who does not love his neighbor." (Augustine, Fide et operibus, in <em>Seventeen Short Treatises of Augustine</em> (trans.C.L. Cornish)(John H. Parker: 1847) at 48,49,51,56,57.)</p>
<p class="BodyAfterHead"><a name="pgfId=491986"></a>Faith alone doctrine then laid dormant and dead until 1517. Then it revived. Alas! All the efforts of James, Peter, Jude, Tertullian, Augustine and many others were forgotten.</p>
<p class="BodyAfterHead"><a name="pgfId=495617"></a>Heresy based on selective quotes from Paul has revived. It is a renewal of the main teachings of the heretic Marcion. Now, Paul, selectively quoted, is emphasized almost universally in evangelical churches to the detriment of Jesus' doctrine. The discarding of the Lord's teachings are not given any second-thought by those claiming to love Christ. Believers are assuaged by misleading commentaries and false translations. They are blatantly told to dismiss the Lord's words as no longer relevant in a dispensation of grace. Yet, every lover of Christ must necessarily be offended by faith alone doctrine, at least if one takes the time to study Jesus' Words on Salvation. We must now more than ever repent from ever teaching the gospel of faith alone. It seduces those coming to Christ away from Him. It leads its deluded adherents to follow a mere man named Paul. Yet Paul never died for anyone's sins. Nor did he proclaim a gospel as brilliant and as superb as the one delivered by the Lord Jesus.</p>
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<h3 class="Heading2"><a name="pgfId=501294"></a>Christ or Paul</h3>
<p class="BodyAfterHead"><a name="pgfId=495560"></a>As Reverend Vincent Holmes-Gore -- also a serious Christian scholar<a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Faith%20Alonehtml.html#pgfId=495852" class="footnote"> <sup><strong>17</strong></sup></a> -- said in <em>Christ or Paul</em> (C.W. Daniel: 1946), the confusing disciple (Paul) has misled many:</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=495569"></a>Let the reader contrast the true Christian standard with that of Paul and he will see the terrible betrayal of all that the Master taught.... For the surest way to betray a great Teacher is to misrepresent his message.... That is what Paul and his followers did, and because the Church has followed Paul in his error it has failed lamentably to redeem the world....The<strong><em> teachings given by the blessed Master Christ</em></strong>, which the disciples John and Peter and James, the brother of the Master, tried in vain to defend and preserve intact were <em><strong>as utterly opposed to the Pauline Gospel as the light is opposed to the darkness.</strong></em></p>
<p class="BodyAfterHead"><a name="pgfId=495578"></a>Soren Kierkegaard (1813-55) spoke likewise. He was a Lutheran and very devout. In the quote below from Kierkegaard, you also hear the clear echo of Bonhoeffer's statement in <em>Cost of Discipleship</em> (1937) that we have developed a "Christianity without Christ." Kierkegaard wrote in <em>The Journals</em>:</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=495581"></a>In the teachings of Christ, religion is completely present tense: Jesus is the prototype and our task is to imitate him, become a disciple. But then through<strong><em> Paul came a basic alteration</em></strong>. Paul draws attention away from imitating Christ and fixes attention on the death of Christ the Atoner. What Martin Luther, in his reformation, failed to realize is that even before Catholicism, <strong><em>Christianity had become degenerate at the hands of Paul</em></strong>. Paul made<em><strong> Christianity the religion of Paul, not of Christ</strong></em>. Paul threw the Christianity of Christ away, completely turning it upside down, making it just the opposite of the original proclamation of Christ.</p>
<p class="BodyAfterHead"><a name="pgfId=495602"></a>The Lutheran William Wrede (1859-1906) in his book<em> Pau</em><em>l</em> (1904) spoke likewise. Wrede was a brilliant New Testament scholar and a Lutheran seminary student. He was also later a tutor at a theological college. Wrede wrote in Paul -- obviously in sincere respect for Jesus -- the following quote:</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=495646"></a>The moral majesty of Jesus, his purity and piety, his ministry among his people, his manner as a prophet, the whole concrete ethical-religious content of his earthly life, signifies for Paul's Christology nothing whatever.... The name `disciple of Jesus' has little applicability to Paul.... Jesus or Paul: this alternative characterizes, at least in part, the religious and theological warfare of the present day.</p>
<p class="BodyAfterHead"><a name="pgfId=495582"></a>Regarding our modern era, Wrede then says the deplorable situation is that Paul is in ascendancy over the one whom Paul claimed was his Master:</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=495897"></a>This second founder of Christianity [i.e., Paul] has even, compared with the first, exercised beyond all doubt the stronger--not the better--influence. True, he has not lorded it everywhere, especially not in the life of simple, practical piety, but.... he has thrust that greater person [i.e., Jesus], whom he meant only to serve, utterly into the background.<a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Faith%20Alonehtml.html#pgfId=495943" class="footnote"> 18</a></p>
<p class="BodyAfterHead"><a name="pgfId=495579"></a>Test Wrede's claim. Listen to almost any Sunday Sermon. Then count how many times Jesus is quoted or His teachings on salvation are explained. It is rare. Then compare the number of times Paul is quoted. The advantage for Paul's words quoted over Jesus' words is staggering. Jesus' doctrine is unquestionably left in the background. Amazingly, this advantage given to Paul can even be maintained when a parable of Jesus is the subject of exposition! Once you are alerted to the issue, you will become sickened at this forced submission of Jesus to Paul.</p>
<p class="BodyAfterHead"><a name="pgfId=499023"></a>Wrede clearly sees the irony of holding onto Paul, and trying to fit Jesus into Paul's doctrine. The teachings of Jesus necessarily must be crushed if you hold onto all of Paul's doctrines. This is because otherwise they don't mesh well. Wrede goes on:</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=495927"></a>The older school is no doubt convinced that with Paul it enters, for the first time, into possession of the whole and genuine Jesus; and it is also able, to a certain extent, to take up the historical Jesus into its Pauline Christ. Still, this Christ must needs for the most part crush out the man Jesus. (Id.)</p>
<p class="BodyAfterHead"><a name="pgfId=502074"></a>Wrede's main thesis has never been refuted.<a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Faith%20Alonehtml.html#pgfId=502076" class="footnote"> 19</a></p>
<p class="BodyAfterHead"><a name="pgfId=500303"></a>What has happened? The true Christ, just as Bonhoeffer said, is sacrificed anew and crushed by our adherence to a cheap gospel of salvation. We developed a "Christianity without Christ," as Bonhoeffer lamented.</p>
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<h2 class="Heading1"><a name="pgfId=496322"></a>
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Antidotes To Faith Alone Doctrine From Bonhoeffer &amp; Kierkegaard</h2>
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<h3 class="Heading2"><a name="pgfId=496345"></a>Bonhoeffer on Justification</h3>
<p class="BodyAfterHead"><a name="pgfId=496323"></a>Bonhoeffer says there is no such thing as being justified by Christ without following Christ.</p>
<p class="Quote"><a name="pgfId=496324"></a>The only man who has the right to say that he is justified by grace alone is the man who has left all to follow Christ. Such a man knows that the call to discipleship is a gift of grace, and that the call is inseparable from the grace. But those who try to use this grace as a dispensation from following Christ are simply deceiving themselves. (Bonhoeffer, Cost of Discipleship (1937) at 35-47.)<a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Faith%20Alonehtml.html#pgfId=496327" class="footnote"> 20</a></p>
<p class="BodyAfterHead"><a name="pgfId=496328"></a>What prevented us from seeing this? The lying pen of the scribes in Jeremiah's day were to blame then. (Jer. 8:6-9.) The lying pen obviously has come back by means of misleading commentary and even alteration of God's word. It teaches you that you can be justified by a grace that dispenses with following Christ. They are incessant in undermining God's warnings. The aim of Satan is always to dilute the warnings of God. To make you safe and comfortable in the very thing that separates you from God -- sin. If Satan can convince you to believe the doctrines about Jesus that his demons already know and make you think you can safely stop there and still be saved, then Satan keeps you ensnared in his kingdom. If it were otherwise and were correct that belief alone really saves you, why then do "we read in the Gospels that the devils...confessed Christ and were rebuked by Him" for saying "the same thing which obtained praise in the confession of Peter"?<a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Faith%20Alonehtml.html#pgfId=496331" class="footnote"> 21</a></p>
<p class="BodyAfterHead"><a name="pgfId=499076"></a>Thus, Satan suffers no harm if you make solely a sincere statement of belief that Jesus died for your sins without repentance. For the same reason, you gain nothing thereby. You are still under the wrath of God if you do not also repent from your sins and thereafter keep on obeying unto Jesus, including all His teachings, commandments and sayings. (John 3:16,36.) As long as you "walk in the light," then the "blood of Jesus" keeps you clean; but if you sin, then only when you "confess your sin" does that same blood wash you again anew. (1 John 1:7-9.) John's point is unmistakable: the atonement ("blood of Jesus") only keeps you clean when you "confess" (repent of sin) and "walk in the light" (obey). It's that simple. But it is also that hard. Jesus had a gospel of costly grace, just as Bonhoeffer said.</p>
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<h3 class="Heading2"><a name="pgfId=482650"></a>Kierkegaard On Whether Salvation Is By A Mere Right Opinion About Jesus.</h3>
<p class="BodyAfterHead"><a name="pgfId=482651"></a>Because true Christianity is the following of the Messiah, salvation can never be by accepting a set of dogmas on how to be saved. When salvation is reduced to having a right opinion about Christ or having the right salvation-formula, it is no longer Christianity. It is a phantom imitation. As Kierkegaard, speaking from a Lutheran experience, wrote in the 1850s:</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=482652"></a>What... [modern] theology understands by faith is really what is called having an opinion, or what in everyday language we call `to believe.' Christianity is thus made into a teaching. Then the next stage is to `comprehend' this teaching, and this philosophy and theology are supposed to do. All this would be entirely proper if Christianity were a doctrine. But it's not. Faith is related to the God-man, not a doctrine. (Kierkegaard, Provocations (2007) at 274.)</p>
<p class="BodyAfterHead"><a name="pgfId=482653"></a>Thus, you are not saved by finally reading this book and understanding correctly Jesus' doctrine on salvation. This is because belief in the right doctrine is not the Way of salvation. Correct knowledge of the path of salvation can help lead you to the Way of salvation. Wrong doctrine on salvation can help lead you from the Way of Salvation. But the belief or mere knowledge of the right path has no intrinsic meaning unless you take the right Path.</p>
<p class="BodyAfterHead"><a name="pgfId=482655"></a>Hence, Christian people can be saved who have no idea of what is the right doctrine of salvation. Thank the Good Lord.</p>
<p class="BodyAfterHead"><a name="pgfId=502034"></a>One cannot say the following truth more emphatically: you are not saved by right doctrine about how to be saved. You are saved by following Jesus! By obeying Him for His sake! (John 3:16.) By trusting Him because He is worthy. By enduring to the end, you "shall be saved." (Matt. 10:22.) By denying yourself, counting the cost in advance of what you will lose by following Him, you "shall inherit eternal life." (Matt. 19:29.) This is a narrow way toward which you must "strive with all your might" -- agonize is the word in Greek. (Luke 13:24.)</p>
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<h2 class="Heading1"><a name="pgfId=482658"></a>
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Facts To Believe Are Relevant</h2>
<p class="BodyAfterHead"><a name="pgfId=482659"></a>Jonathan Edwards (1668-1759) was a famous faith alone advocate who raised a hue and cry about a gospel based on repentance. He said if salvation is by repentance from sin, even if that is what Jesus and Peter preached, then it is a gospel of paganism. "Some say...salvation [is] by repentance and reformation, as preached by Christ." Edwards said this necessarily means it is a "salvation to the penitent." Then Edwards says why not go a step farther and say "salvation by Seneca and Cicero?" For they too "taught the necessity of good morals and reformation." Thus, if you preach repentance for salvation, this means you are giving "up the whole of it,... return[ing] to the religion of the pagans." Edwards claims any teaching that salvation is by repentance necessarily gives up the truths of the "divinity of Christ, the trinity, and the atonement." ("Thoughts on the Atonement," <em>The Works of Jonathan Edwards</em> (1854) Vol. I at 507.)</p>
<p class="BodyAfterHead"><a name="pgfId=495674"></a>Edwards' engaged in an obvious use of the fallacy of the false dilemma. It is a false dichotomy to say salvation is either by works alone (<em>i.e.</em>, abandoning belief in the divinity of Christ, etc.) or faith alone. There is always the third possibility that it is by faith and works, just as James said. Or, to be more precise, it can be by a faith or <strong><em>belief in facts which activates one's repentance from sin and one's turn toward obedience</em></strong>. As Hebrews 11:6 says, "without faith it is impossible to please God." The author of Hebrews explains why: "for he who comes to God must believe that He is, and that He is a rewarder of those who seek Him." The choice in salvation doctrines is thus not the false dilemma of choosing either to preach faith alone or to preach a pagan idea of repentance divorced of any faith in God, Jesus or the efficacy of atonement.</p>
<p class="BodyAfterHead"><a name="pgfId=495672"></a>Consequently, even though Jesus teaches belief alone cannot save in many parables (<em>e.g</em>., Parable of the Good Samaritan, the Sheep &amp; the Goats, etc.), Jesus did not say faith plays no role. It is still highly important to use factual details in an invitation to prove Jesus is the Messiah, Son of God, and died for our sins and rose from the dead. One can never please God without faith. But if it ends there, it is no more than the belief that demons share about God, Jesus and the efficacy of the atonement. They know all these things, yet do not turn to God.</p>
<p class="BodyAfterHead"><a name="pgfId=482660"></a>In Acts chapter two, Peter uses these factual details in an invitation which were clearly designed to engender the response that Jesus wants, i.e, repentance from sin and turning around to God, and going on the path of obeying Jesus.</p>
<p class="BodyAfterHead"><a name="pgfId=502734"></a>Peter used these facts of the crucifixion and the prophecies of the Christ in his first invitation to a large crowd where 3,000 "repented" and "received this word...." See Acts 2:14-41.</p>
<p class="BodyAfterHead"><a name="pgfId=502735"></a>How and why are these facts used in an invitation? Jesus told us that these facts about the cross would serve to draw "all" men to Him.</p>
<p style="padding-left: 30px;" class="Quote"><a name="pgfId=502737"></a><a name="41696"></a>And I, if I am lifted up from the earth, I will draw all [pantas, plural] TOWARDS [Greek, pros] Myself. (John 12:32.)</p>
<p class="BodyAfterHead"><a name="pgfId=502738"></a>The story of the crucifixion will draw all peoples. Not some kinds of people. Not certain people. ALL PEOPLE. Thus, the word <em>draw</em> there must mean <em>attract</em>. It is not an irresistible story that causes universal salvation. The point Jesus is making is that this story about the crucifixion has the capacity to attract any and everyone to Christ.</p>
<p class="BodyAfterHead"><a name="pgfId=482668"></a>This emphasis on the fact of the atonement, however, does not change the Gospel steps which Jesus wants in response to this message of the Cross. Jesus did not mean everyone is saved who believes in the fact of the crucifixion, its power to atone for sins, or His resurrection, etc. For Jesus taught atonement could not be appropriated without appeasing first anyone you had offended.<a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Faith%20Alonehtml.html#pgfId=482673" class="footnote"> 22</a> This reconciliation Jesus said that must come before you appropriate an atoning sacrifice meant not only repenting of sin, but also doing affirmative acts necessary to reconcile with each person you offended.</p>
</div>
<div>
<h2 class="Heading1"><a name="pgfId=501180"></a>
<div><img src="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Faith%20Alonehtml-1.gif" /></div>
Conclusion</h2>
<p class="BodyAfterHead"><a name="pgfId=501181"></a>Jesus' Gospel is not faith alone. Paul's Gospel is sometimes faith alone and sometimes the opposite. What possibly explains Paul's apparent inconsistency is irrelevant to decide. Such inconsistency makes him inherently ambiguous. Second Peter simply states common sense: you cannot rely upon someone's teaching that is hard to understand. Here it is incomprehensible. You cannot take Paul out-of-context for faith alone when Paul just as clearly says the opposite.</p>
<p class="BodyAfterHead"><a name="pgfId=502549"></a>As Paley says, when we are confronted by Paul's self-contradictions, then we must follow Jesus' clear directive on His gospel. It is decidedly a gospel of not only faith but also repentance and obedience to His commands as necessary and indispensable to salvation. It is "repent or perish." It is "heaven-maimed or hell-whole." It is "every tree without good fruit is cut down and thrown in the fire."</p>
<p class="BodyAfterHead"><a name="pgfId=502470"></a>The fact the young Luther gave weight to faith alone does not deter us. Our task is to discover Jesus' doctrine, not Luther's. Faith alone doctrine suited Luther's task in a time of excitement and good purpose. It no longer bears up under a closer scrutiny when examined by Jesus' doctrines. Nevertheless, what we are recovering in this book does appear to be the evidence in Christ's words which convinced the earliest reformers in the end to modify their views on salvation. In 1530, Tyndale realized faith alone was incorrect for the Christian. Erasmus too. It even appears Luther starting in 1531 began to realize faith alone was wrong doctrine for the Christian. That explains why Luther wrote the Catechisms the way he did. That's what explains why Luther's agents -- Melancthon and Bucer -- at the 1541 Regensburg Diet adopted Tyndale's idea of double justification. See <a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/preface%20specially%20formatted.#32819" class="XRef"></a>et seq.</p>
<p class="BodyAfterHead"><a name="pgfId=502600"></a>Thus, if we needed encouragement, it is good to know we are not alone in rejecting faith alone. We have sterling company in Tyndale, Erasmus, and even the mature Luther.</p>
</div>
</div>
<hr />
<div class="footnotes">
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">1.</span> <a name="pgfId=491497"></a><a name="42478"></a>Reverend George Horne (1730-1792), later Dean of Oxford, spelled out the same case. After establishing Jesus' clear doctrine on the necessity of works in the Parable of the Sheep and the Goats, and Jesus' assurance of a judgment by works (Matt. 12:36; Rev. 22:12), Horne preached: "Marvellous would it be if, after this, we should find the great apostle of the Gentiles preaching a contrary doctrine. But having made our ground good thus far, we shall easily be able, by a short state of that case, to show that he doth not, but harmonizeth in every respect with his brother apostle [i.e., Matthew]." (<em>Discourses of the Right Reverend George Horne</em> (London: 1824) III at 185.)</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">2.</span> <a name="pgfId=495317"></a><em>Free Will Baptist</em> (January 1860) at 78. The hypocrisy which Jesus always condemned was having a belief in Himself or legal principles that was not matched by obedience to Himself or those principles. Jesus asked why do you call Him "Lord, Lord" but do "not keep my commandments?" (Luke 6:46.) The Parable of the Good Samaritan emphasized the hypocrisy of the Levite who taught the Law properly about murder but then when the situation arose to aid a dying assault victim, the Levite continues on his way. Jesus then made the point by exalting, by contrast, the one with somewhat incorrect belief (the Samaritan sect member) who obeyed the Law! Thus, correct belief does not save you if you do not obey. Slightly wrong belief (the Samaritan) does not damn you if you later correctly obey.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">3.</span> <a name="pgfId=490134"></a>Quoted in David R. Nienhuis, <em>Not By Paul Alone</em> (Baylor University Press, 2007) at 87. Augustine also says that when faith-alone doctrine arose, the epistles of James, Peter, Jude, etc. "direct their aim chiefly against it, so as with vehemence to maintain that faith without works profits not...." (Augustine, <em>Fide et operibus</em>, trans. Cornish:57.) Augustine explains this is why Second Peter 3:11-18 talks of Paul's "obscure sentences" which evil men used to argue one can "secure...salvation...[by] faith," relying on Paul's passages which are "difficult to understand," being thus "perverted unto their own destruction. (Id., Augustine, trans. Cornish:58.)</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">4.</span> <a name="pgfId=491587"></a>Rev. Jeremy Taylor, <em>Fides Formata in The Whole Works of the Right Reverend Jeremy Taylor, D.D.</em> (London: 1851) II at 20.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">5.</span> <a name="pgfId=489424"></a>Paley constrained himself to use the KJV translation of erga as "deeds" in Romans 2:6 rather than works. Yet, erga/ergon is rendered everywhere else in Paul's epistles as works/work. Paley also suffered to permit the KJV's rendering in Romans 2:7 of the exchange of eternal life for ergon agathon. The expression means he who endures (hupomeno) in "good work" does so to receive eternal life, in Paul's own words. Yet, the KJV rendered ergon agathon as "well-doing." Despite the KJV's effort to obscure the contradiction of Paul with Paul by means of shifting the translation, Paley brought the contradiction to light.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">6.</span> <a name="pgfId=489499"></a><em>The Works of John Locke </em>(London: Thomas Tegg, 1828) Vol. VIII at 415 (available Google Books)(emphasis added.)</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">7.</span> <a name="pgfId=496057"></a>His sermon <em>Guilt and Grace: Cheap or Costly</em> (May 2002).</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">8.</span> <a name="pgfId=502784"></a>There is one more contradiction, at least if Paul is read correctly in places distinguishing "salvation" from "sanctification." It is a common reading of Paul that obedience is for sanctification, not salvation. Paul contradicts that distinction in 2 Thess. 2:13 when Paul equates sanctification with salvation: "God chose you from the beginning unto salvation in sanctification of the Spirit and belief of the truth."</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">9.</span> <a name="pgfId=498538"></a>The young Luther had a different hermeneutical approach, which made Paul the key to Scripture rather than treating Jesus as the SOLE TEACHER. This led to subjective and arbitrary results which marginalized Jesus. In his 1522 Preface to the New Testament, Luther rejected James' Epistle as canon due to its direct conflict with Paul. Luther also rejected Revelation as canon for obviously the same reason. Luther also expressly minimized the salvation-message in the Synoptic Gospels because they did not speak as clearly about the "glorious" gospel of Paul. (See my prior book, <em>Jesus' Words Only</em> (2007) at 33.)</p>
<p class="Footnote"><a name="pgfId=498561"></a>What of Jesus' contrary teachings to Paul's faith-alone verses? The young Luther said if those passages from Jesus are not as clear as Paul's faith alone view, Paul's view stands above them. Fisher explains Luther's logic: "Those Scriptures in which the truth [of faith alone] -- considered to be the substance of the gospel -- had the central place, furnished the criterion for gauging the relative value and the degree of inspiration to be attributed other sacred writings." (George Park Fisher,<em> The History of Christian Doctrine</em> (T&amp;T Clark: 1896) at 280.) Yet, as Fisher points out, when you use the doctrine of justification by faith in Paul's writings to reject other passages (predominantly Jesus' words in the Synoptics and Revelation), you are relying upon a subjective and arbitrary standard. You have abandoned the objective higher standard -- Jesus' words. You are using a subjective appreciation of Paul's ideas and arguments to subvert clear passages from Jesus. This is an arbitrary and unprincipled rejection of Christ's words. What Paley is further doing is showing that Paul's words on faith alone can never be clearer than Jesus' words because Paul repeatedly contradicts faith alone, making Paul's message inherently ambiguous in full context. You can only say Paul is clear if you quote Paul out-of-full context. Yet, Jesus never has such ambiguity, never once endorsing faith alone for salvation. Hence, Paley defeats Luther's argument over hermeneutics. Paley says Jesus is the "higher authority," and that is our only objective standard. Paul may edify and teach, but he is not the source of truth.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">10.</span> <a name="pgfId=502529"></a>Romans 2:6-7; 3:31; 7:12; 8:13;11:20-22; Philippians 2:12-13; 1 Corinthians 4:2-5; 13:2,13; 2 Corinthians 7:9-10; Ephesians 5:6-7 and Galatians 5:19-20; 6:7-9, etc.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">11.</span> <a name="pgfId=487526"></a><a name="29852"></a>Second Peter 2:17 likewise speaks of the false teachers who draw you from a "steadfastness in Christ" by a belief in a "liberty" to sin; they are destined to suffer the "blackness of darkness."</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">12.</span> <a name="pgfId=488610"></a>For more on Jude's letter, and whose doctrine he was condemning, see my prior work, Jesus' Words Only (2007) at 104 et seq.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">13.</span> <a name="pgfId=490338"></a>See <em>Jesus' Words Only</em> (2007) at 94-95, 239ff. On Peter, see <a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/John%203%2016.#27525" class="XRef"></a>.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">14.</span> <a name="pgfId=490319"></a>See <a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Conclusion.#11451" class="XRef"></a>-585.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">15.</span> <a name="pgfId=501290"></a>See my prior work,<em> Jesus' Words Only</em> (2007) at 443 et seq.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">16.</span> <a name="pgfId=490324"></a>Id, at 437. Pelagius' other heresy was that "man... can easily obey the divine commands if he pleases" without "divine assistance." (Neander:583.) By contrast, Jesus said you can do "nothing" without connection to Him. (John 15:5.) This led to Pelagius teaching that man, who begins sinless, "without Christianity...may avoid sin and earn immortal blessedness, and that they have often done so." (Rainy:470.) Thus, Pelagius heretically taught even though faith alone saves any sinful person, a non-sinful person (of whom many supposedly exist) does not need faith or any connection to Jesus/God to be saved.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">17.</span> <a name="pgfId=495852"></a>Rev. Holmes-Gore was a serious Christian scholar besides a pastor. His writings include "The Thorn in the Flesh," <em>Theology</em> Vol. 32 (1936) 111ff.; "The Ascension of the Apocalyptic Hope. The Significance of Acts 1:6-8," <em>Theology</em> Vol. 32 (1936) 356ff.; "The Parable of the Tares," <em>Theology</em> Vol. 35 (1937); <em>These We Have Not Loved</em> (1942)(Christian-basis to vegetarianism); <em>The Churches of St. Thomas and All Saints Lymington</em> (Gloucester: 1947); and "New Morals for Old: Being an Attempt to Restate and Defend the Christian Ideal of Marriage,"<em> Journal of Theological Studies</em> (1949) 1ff.</p>
<p class="Footnote">For more on Holmes-Gore, see our <a href="/JWO/vincent-holmes-gore-christ-or-paul.html">webpage</a> dedicated to his writings.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">18.</span> <a name="pgfId=495943"></a>William Wrede,<em> Paul</em> (1904)(reprinted as Lexington: American Theological Library Association Committee on Reprinting, 1962) at 180-182.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">19.</span> <a name="pgfId=502076"></a>As John G. Machen recalls for us, the critics of Wrede responded that Jesus had more influence over Paul than Wrede supposed. However, this was not a real answer. The question Wrede posed was whether Paul was a trained disciple of Jesus. The evidence was lacking because rarely do any words of Jesus appear in Paul's Epistles in even a close paraphrase. Certainly we never find Paul quoting Jesus except a misquote of the Lord's Supper. Some ideas are similar at times, as we have seen, but only when Paul speaks of a costly grace. Otherwise, no attention is ever given by Paul explictly to Jesus' doctrine or deeds. In fact, Paul wanders so far from them, many agree he speaks so different from Jesus that Paul represents an entirely new dispensation of truth from that of Jesus. As John G. Machen explained, many thought "Wrede... is refuted already" because there is more connection between Paul's thought and Jesus' thought than Wrede supposed. Yet, the fact is "Wrede was entirely correct" that Paul was no disciple because if Paul had been, then "the Epistles [of Paul] would be full of the words and deeds of Jesus." (Machen, <em>The Origins of Paul's Religion</em> (Macmillan: 1921) at 166.) Since Paul's Epistles are barren of any quotes from Jesus and contain very few arguable paraphrases from Jesus' teachings, Paul is at best a poor disciple of the Christ we see in the Gospels.</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">20.</span> <a name="pgfId=496327"></a>"Costly Grace," excerpt of pages 35-47 at http://www.presenttruthmag.com/archive/XIII/13-3.htm (accessed 6-30-07).</p>
</div>
<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">21.</span> <a name="pgfId=496331"></a>Augustine, <em>Fide et operibus, in Seventeen Short Treatises of Augustine</em> (trans.C.L. Cornish)(John H. Parker: 1847) at 59.</p>
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<div class="footnote">
<p class="Footnote"><span class="footnoteNumber">22.</span> <a name="pgfId=482673"></a></p>
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<h3>Recommendations</h3>
<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
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<h2>Chapter Twenty-Eight: Conclusion</h2>
<h3><span>Jesus’ Gospel of Salvation</span></h3>
<div class="Sect">
<h5><span>Jesus on Repentance</span></h5>
<p><span>Jesus said you can go to heaven-maimed or hell-whole. (Mark 9:42-47.)</span><span><sup>1</sup></span><span> You can repent from sin, turning in abhorrence from it, or you will perish. (Luke 13:2-5.)</span><span><sup>2</sup></span></p>
</div>
<div class="Sect">
<h5><span>Atonement: Unconditional or Conditional Covering?</span></h5>
<p><span>You will ask: ‘Can I at least depend on Christ’s atone</span><span></span><span>ment covering me if I </span><span>believe</span><span> I am a sinner and the blood of Christ washes me?’</span></p>
<p><span>Jesus says </span><span>emphatically no!</span><span> Atonement is not magic. Salvation is not by verbal incantations.</span></p>
<p><span>Jesus taught instead you can appropriate atonement only if you first obtain reconciliation with the ones you have offended. (Matt 5:22-26.)</span><span><sup>3</sup></span></p>
</div>
<div class="Sect">
<h5><span>Jesus’ Doctrine on Justification</span></h5>
<p><span>You are only right with God — “justified” — when you have repented from sin and are walking in full obedience, rather than walking shallowly due to ignorance of God’s prin</span><span></span><span>ciples, like the Pharisees walked. Jesus said this in the Para</span><span></span><span>ble of the Pharisee and the Publican.</span></p>
<ol> </ol>
<p><span>First, Jesus said it was the repentant publican who went home “justified.” (Luke 8:14.)</span></p>
<p><span>Why did the Pharisee go home unjustified? The Phar</span><span></span><span>isee was only able to tout his obedience to one written com</span><span></span><span>mand — tithing (the lesser part of the Law) and to one command of the (unauthorized) oral law on fasting. (Luke 18:9-14.) Jesus previously faulted the Pharisees for (a) obey</span><span></span><span>ing only tithing from the Law, neglecting the more weighty matters of the Law (Matt. 23:23) and (b) following the oral law to the neglect of the written law. (Matt. 15:6.) The Phari</span><span></span><span>see in the parable was proud of keeping to just these two shal</span><span></span><span>low and law-negating principles. Jesus means that justification is not maintained by an insufficient shallow obe</span><span></span><span>dience. This is why the Pharisee goes home unjustified. The Pharisee was being destroyed by his shallow </span><span>belief</span><span> in what laws applied to himself. This was precisely what God said destroyed the people in Hosea 4:6. God said in Hosea that because the religious leaders were no longer teaching the full Law, the people were being destroyed. This is the same rea</span><span>son why the Pharisee went home unjustified.</span><span><sup>4</sup></span></p>
<p><span>Thus, only when your “righteousness exceeds the righteousness of the Pharisees can you enter the kingdom of heaven.” (Matt. 5:20.) Hence, only when you keep bearing fruit (obeying) does God keep cleansing you by means of atonement. (John 15:2.) Only as you “keep walking in the light” does the “blood of Jesus keep you clean.” (1 John </span><span>1:7.)</span><span><sup>5</sup></span></p>
</div>
<div class="Sect">
<h5><span>Jesus’ Doctrine On Rebirth By Repentance</span></h5>
<p><span>In fact, it is only by repentance from sin and turning back to your father that you go from being “dead and lost” to being “alive again.” (Parable of the Prodigal Son. Luke </span><span>15:17-24, </span><span>viz.</span><span> verse 24.)</span><span><sup>6</sup></span><span> Repentance from sin is thus the condition for the synonymous expression that “to enter heaven” one must be “born again.” (John 3:3.)</span></p>
</div>
<div class="Sect">
<h5><span>Jesus’ Doctrine on Works</span></h5>
<p><span>Jesus said if you do not have “good fruit,” you are </span><span>going to be cut down and thrown in the “fire.” (Matt. 7:19.)</span><span><sup>7 </sup></span><span>A branch “in me” without “fruit” is “taken away,” thrown “outside” to be “burned.” (John 15:1-6.)</span><span><sup>8</sup></span></p>
<p><span>What kind of good fruit is required? One example Jesus clearly taught is that if you do not have charity for oth</span><span></span><span>ers, you go to “eternal fire,” but if you are charitable, you are resurrected to “eternal life.” (Parable of the Sheep and the </span><span>Goats. Matthew 25:30-46.)</span><span><sup>9</sup></span><span> Hence, faith avails nothing sal</span><span></span><span>vation-wise if you lack charity.</span></p>
<p><span>It was just as Jesus elsewhere said: those who do “good things” resurrect to eternal life, but those who do “evil things” go to eternal damnation. (John 5:28-29.)</span><span><sup>10</sup></span></p>
</div>
<div class="Sect">
<h5><span>Jesus’ Doctrine Of Perseverance And Completed Works</span></h5>
<p><span>Then if you “have </span><span>endured</span><span> to the end, you shall be </span><span>saved.” (Matt. 10:22.)</span><span><sup>11</sup></span><span> The only seed in the Parable of the Sower which was saved was the fourth which “kept on pro</span><span></span><span>ducing fruit with </span><span>endurance</span><span> to” completion.</span><span><sup>12</sup></span><span> Its endurance </span><span>was in producing fruit, or synonymously, </span><span>works</span><span>.</span></p>
<p><span></span><span>If instead Jesus finds your “works are incomplete” (Rev. 3:1-3), then Jesus says you are spiritually dead and the Spirit is about to depart from you. (Jesus means faith without works is dead, just like His brother James said in James 2:14</span><span></span><span>17.) Jesus warns ‘repent, obey, and do your first works.’</span><span><sup>13</sup></span></p>
<p><span>As to those whose works are “lukewarm,” because they are rich and say “I need nothing,” Jesus warns He will “spew you out of my mouth.” (Rev 3:15-18.)</span><span><sup>14</sup></span><span> Those with lukewarm works are precisely like the third seed in the Para</span><span></span><span>ble of the Sower. The third seed was choked by riches. That seed had substantially more growth than the second seed which had “believed for a while” but in “time of temptation” had fallen and died. (Luke 8:13.) Hence, even though the third seed progressed much farther than the </span><span>believing</span><span> second seed, the third seed was choked later by “riches and the plea</span><span></span><span>sures of this life.” It thus did not produce any mature fruit.</span></p>
<p><span>The third seed therefore too withered and died.</span><span><sup>15</sup></span><span> Conse</span><span></span><span>quently, the third seed is identical to the Christian in Revela</span><span></span><span>tion chapter three with lukewarm works. Jesus will “spew” that seed out of His mouth. The third seed will then die. It is lost.</span></p>
<p><span>The same goes for the seed which “</span><span>believes/obeys </span><span>for a while” (Luke 8:13) but produces nothing. Such a seed in the Parable of the Sower is just like the servant in the Parable of the Unprofitable Servant “who produces nothing” on the tal</span><span></span><span>ent given him. Such an useless servant of the Lord in the par</span><span></span><span>able is sent to a place of “outer darkness where there is </span><span>weeping and gnashing of teeth.”</span><span><sup>16</sup></span><span> In other words, the unpro</span><span></span><span>ductive “</span><span>believing</span><span>” second seed is identical to the unproductive</span> servant of the Lord who has no good works and as a consequence is sent to hell. Jesus says this “believing” seed withers and dies due to temptation. (Luke 8:13.)</p>
</div>
<div class="Sect">
<h5><span>Accept the Costs Up Front to Jesus’ Way of Salvation</span></h5>
<p><span>Therefore, the Way of Salvation is clear. However, Jesus sternly warns not to embark on the path of obedience to His commands unless you already have calculated the costs of what it will take to reach the finish. Otherwise, if you do not know in advance what you need to sacrifice — all your sinful pleasures — you will be re-snatched by your enemy the devil. You will be vanquished. (Parable of Counting the Cost. </span><span>Luke 14:27-35.)</span><span><sup>17</sup></span></p>
<p><span>Yet, if you do suffer all the costs which the kingdom requires of you, Jesus promises you eternal life. It is a</span><span> costly </span><span>grace, for Jesus says: “And every one that hath left houses, or brethren, or sisters, or father, or mother, or children, or lands, for my name’s sake, shall receive a hundredfold, and </span><span>shall inherit eternal life</span><span>.” (Matthew 19:29.)</span></p>
</div>
<div class="Sect">
<h5><span>The Final Reward And Pleasure Of Friendship With Jesus</span></h5>
<p><span>You final reward of obedience is that all who obeyed Jesus’ commandments “shall have the right” to eternal life and entry into heaven.</span></p>
<p style="padding-left: 30px;"><span>Happy [are] the ones </span><span>doing His command</span><span></span><span>ments</span><span>, so that their </span><span>right </span><span>will be </span><span>to the tree of life</span><span>, and they </span><span>shall enter</span><span> by the gates into the </span><span>city. (Rev 22:14)(ALT)</span><span><sup>18</sup></span></p>
<p><span>If you were obedient, you also will be friends of Jesus:</span></p>
<p style="padding-left: 30px;"><span>Ye are my friends, if ye </span><span>do whatsoever I com</span><span></span><span>mand </span><span>[</span><span>entellomai</span><span>]</span><span> you</span><span>. (John 15:14 KJV.)</span></p>
</div>
<div class="Sect">
<h5><span>Jesus’ Doctrine on Obedience (Effect of Sin)</span></h5>
<p><span>What kind of evil things lead to damnation?</span></p>
<p><span>Jesus said if His servant does an evil thing like “fail to forgive” as did the Unmerciful Servant, God will treat you precisely like the master treated that servant in the parable. That means, once God has already forgiven you, if you then do not forgive others, God will revoke your forgiveness. He will then send you to Hell and punish you in torment, making you pay forever the previously forgiven debt of your sins. </span><span>(Matthew 18:23-35.)</span><span><sup>19</sup></span></p>
<p><span>Another example is what happens if you are His ser</span><span></span><span>vant but do an evil thing like starting to “beat” your fellow servants and “eat and drink with the drunken.” Jesus says your prior service as a good servant is forgotten. Instead you will be sent “outside in darkness” to “suffer weeping and gnashing of teeth” with “unbelievers/the disobedient.” (Luke </span><span>12:41-48; Matthew 24:44-50.)</span><span><sup>20 </sup></span><span>Beating</span><span> can include any kind of </span><span>unjustified</span><span> physical or emotional abuse.</span></p>
</div>
<div class="Sect">
<h5><span>Jesus’ Doctrine Of Obedience To The Law Given Moses</span></h5>
<p><span>What must one do then to obtain eternal life? When asked that same question, Jesus said “to enter life obey the commandments,” and He rattled off nine of the Ten Com</span><span></span><span>mandments which I AM spoke to Moses on Mount Sinai. </span><span>(Matthew 19:16-26; Mark 10:17-31; Luke 18:18-26.)</span><span><sup>21</sup></span></p>
<p><span>This is obviously why Jesus says those who teach you to obey the Law are the “greatest in the kingdom of heaven” but those who teach you not to follow the Law are “least in</span></p>
<p><span>the kingdom of heaven.” (Matt. 5:19.) You are the greatest for teaching obedience to the Law because Jesus told the young rich man this is the path of salvation. Likewise, you are the least if you deny the necessity to obey the Law because you seduce people from the path of salvation.</span></p>
<p><span>Clarke begrudgingly admits, as it goes against modern doctrine, that Jesus means the anti-legalist will be damned. Clarke says Jesus means by “least in the kingdom” that those who teach against keeping the Law are damning themselves thereby. It does not mean they still go to heaven but in last place. “Least in the kingdom” means they are the lost as viewed by those inside the kingdom — observers in heaven looking out at them. Clarke says this is clear from Jesus’ </span><span>remarks in the very next verse: Matthew 5:20.</span><span><sup>22</sup></span></p>
<p><span>In that verse, Jesus says the Pharisees, whom Jesus repeatedly describes as anti-legalists, cannot “enter the king</span><span></span><span>dom of heaven.” Jesus explains precisely why — their les</span><span></span><span>sons about the Law are shallow. The people must “exceed the righteousness of the Pharisees” to enter heaven. (Matt. 5:20.)</span></p>
</div>
<div class="Sect">
<h5><span>Jesus’ Doctrine On Salvation-Ending Heresy Of Anti-Legalism</span></h5>
<p><span>What does Matthew 5:20 mean?</span></p>
<p><span>As the Protestant classic text, </span><span>Theological Dictionary of the New Testament (ed.G.W. Bromiley)</span><span> (1985) at<a href="http://books.google.com/books?id=ltZBUW_F9ogC&amp;lpg=PA612&amp;ots=4zXFOVoRiz&amp;dq=Theological%20Dictionary%20of%20the%20New%20Testament%20%201985%20no%20moral%20worth&amp;pg=PA574#v=onepage&amp;q&amp;f=false"> 574</a> says of this verse, Jesus means “those who erode the Law while supposedly protect</span><span></span><span>ing it will </span><span>not even enter</span><span> the kingdom (5:20).”</span></p>
<p><span>Jesus reiterates this elsewhere in Matthew 23:23. Alexander Bruce admits this verse means the Pharisees “care more for the little than the great commandments [Matt.23:23], [which] has no moral worth and [they are thus] </span><span>not in the kingdom at all</span><span>.”</span><span><sup>23</sup></span></p>
<p><span><span>Therefore, Jesus is threatening all </span><span>anti-legalists </span><span>with damnation — all who proclaim the Law is of no effect are lost. Jesus is merely repeating Isaiah 50:10-11 when the com</span><span></span>ing Messiah-Servant attacks self-righteousness — a righ<span></span>teousness conforming to one’s own ideas of right-and-wrong </span><span>rather than the Laws given by God. “Who among you fears </span>the Lord and obeys His servant [Messiah]?... Watch out, you <span>who walk in </span><span>your own light </span><span>and warm yourselves by </span><span>your </span><span>own fires</span><span>. This is the reward you will receive from me [Mes </span>siah]: You will soon lie down in great torment.” (Isaiah 50:10-11 NLT.) This no doubt is what Tyndale realized in 1530. This is why Tyndale became such an avowed legalist. (See page v <span>et seq</span><span>. of Preface.) Yet, today we have ignored Tyndale. We </span>also ignored the mature Luther. He was under the obvious influence of Tyndale. In 1537, Luther strongly changed his doctrine on the Law given Moses. Luther became just as <span>much of an avowed legalist as Tyndale with the publication of Luther’s </span><span>Antinomian Theses</span><span>. (See Preface, page xiv.) We are upside down doctrinally today. The very doctrine Jesus condemned — anti-legalism — is now standard doctrine. Its opposing force — the Law’s validity — is considered heresy in most evangelical circles. Nothing Tyndale nor Luther real</span><span></span><span>ized to correct this error is ever repeated today. Nothing from what Jesus ever said on the Mosaic Law’s continuity and the necessity to teach it to be “greatest” in the kingdom — which obviously persuaded Tyndale and Luther — is ever repeated.</span></p>
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<h5><span>How Prophecies Of Messiah Condemn Modern Anti-Legalism</span></h5>
<p><span>However, when we turn to Jeremiah’s and Isaiah’s prophecy of Messiah, it is </span><span>crucial </span><span>to recognize Jesus was a legalist. If it were any other way, Jesus would have been a false Messiah! Jesus had to proclaim the Law as still abiding, never abrogated, and applicable in the New Testament, to ful</span><span></span><span>fill an essential criteria of </span><span>who</span><span> is the prophesied Messiah in the New Testament. Anything less — any derogation of the Law by Jesus — and Jesus would have been a false Messiah.</span></p>
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<h5><span>Prophecies Of Messiah Require Him To Reinvigorate The Law</span></h5>
<p><span>Upholding the Law given Moses</span><span><sup>24</sup></span><span> versus anti-legal</span><span></span><span>ism is God’s litmus test for a true prophet. God says any would-be prophet with “signs and wonders that come to pass” who nevertheless “tries to seduce you from the way com</span><span></span><span>manded you” in Torah (the Law given Moses) is a “false prophet.” (Deut. 13:1-5.) Any would-be prophet, if his words “contradict” the commands in the Law or the Ten Command</span><span></span><span>ments, “is in complete darkness.” (Isaiah 8:20 YLT &amp; NLT.)</span></p>
<p><span>Thus, the Torah (Law given Moses) is the mechanism God chose long ago to allow us to verify whether the source of new messages was from God or the devil.</span></p>
<p><span>What about Messiah?</span></p>
<p><span>Isaiah prophesied that the suffering servant (Messiah) “should increase [God’s] Torah [Law] and glorify it.” (Isaiah 42:21DSSB.) Thereby, God’s people will be those “who know righteousness and have my Law (torah) </span><span>in their hearts</span><span>.” (Isaiah 51:7 DSSB.) It will be the job of Messiah in the New Covenant to “inscribe the Law [given Moses] on our </span><span>hearts.” (Jeremiah 31:31.)</span><span><sup>25</sup></span></p>
<p style="padding-left: 30px;"><span>“ To the Law and the Testimony! [</span><span>i.e.</span><span>, </span><span>the Ten Commandments, Ex. 31:8]. If they contradict them, they are completely in the dark.” Is. 8:20 YLT &amp; NLT</span></p>
<p><span>The placing of the Law on our hearts in the New Cov</span><span></span><span>enant in Jeremiah 31:31 merely would fulfill God’s command in the Law itself. For the Law given Moses commanded that the Law be placed “in your hearts.” (Deut. 6:6-7; 10:12 and 30:6.)</span></p>
<p><span>Since the New Covenant simply fulfills this Old Cov</span><span></span><span>enant command, can it possibly be true that the principles, ordinances, and commands of the Law were to be abandoned in the New Covenant? Obviously not. Only a mind corrupted to reject God’s Prophets could even suggest that idea. Rather, Jeremiah’s prophecy meant the exact opposite. Messiah would put the Law in a place (the heart) where the individual would appreciate it more intimately by virtue of knowing it more </span><span>correctly</span><span> than ever before — a place “less vulnerable to </span><span>violation.”</span><span><sup>26</sup></span><span> In doing so, Jesus would be basing the New Covenant upon placing </span><span>correctly </span><span>the Law on our hearts, as commanded in Deut. 6:6-7; 10:12 and 30:6.</span></p>
<p><span>Hence, this better and more intimate proximity of the Law to our hearts would be thanks to Messiah. Through his glorifying and extolling obedience to the Law (Isaiah 42:21), the people who are listening to Him would finally fulfill the Law’s command to place the Law on their “heart.” (Deut. 6:6-7; 10:12 and 30:6.)</span></p>
<p><span>In other words, what God is saying about the New Covenant is the same in Isaiah as in Jeremiah. The New Cov</span><span></span><span>enant being put “on our hearts” (Jeremiah 31:31) is not some</span><span></span><span>thing radically different from the Mosaic Law’s commands of where to place the Law. By the New Covenant inscribing the Law on our hearts, it would simply fulfill the command in the Law itself to place the Law on our hearts. (Deut. 6:6-7; 10:12 and 30:6.) Messiah would personally make the prophecy of a New Covenant finally come to pass by “increasing” knowl</span><span></span><span>edge of the Law and “glorifying it.” (Isaiah 42:21)</span></p>
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<h5><span>Another New Covenant Passage in Isaiah.</span></h5>
<p><span>Then in Isaiah, God gives us one more prophecy of the nature of the New Covenant. This re-emphasizes the same point about the continuity of the Mosaic Law. This explains why Messiah will glorify and elevate the Law. God says:</span></p>
<p style="padding-left: 30px;"><span>(21)</span><span> And as for Me, </span><span>this is my </span><span>[new] </span><span>covenant </span><span>with them [</span><span>i.e.</span><span>, the “ones who turn from transgression” v. 20] says the Lord: my spirit that is upon you and </span><span>the words that I have put in your mouth</span><span> will not depart from your mouth, or from the mouths of your children, or from the mouths of your children’s children, from now on and forever. (Isaiah 59, Dead Sea Scrolls Bible.)</span></p>
<p><span>Hence, the “words that I </span><span>have put</span><span> (N.B. a past tense) in your mouth” are the prior commands delivered by God. This is why God invites into the covenant, as Henry notes, the penitent about the Law: “This covenant is here said to be made with them, that is, with </span><span>those that turn from transgres</span><span></span><span>sion</span><span>; for those that cease to do evil shall be taught to do well.” Therefore, the beneficiaries of this New Covenant are the contrite about breaking God’s Law. All others are excluded. Hence, the past tense that says these </span><span>words in your mouth</span><span> were previously given, but now are the basis of the New Covenant, mean obviously the neglected commands from the Law. A New Covenant is necessary to revive them.</span></p>
<p><span>This is mirrored by Messiah’s role to revive respect for the Torah/Law. (Isaiah 42:21.) Jesus’s words confirm pre</span><span>cisely the fulfillment of Isaiah 42:21 and 59:20-21. Jesus perfectly delivered the com</span><span></span><span>mands to be contrite and righteous — “repent or perish” and “heaven-maimed or hell-whole” while elevating the importance to </span>teach the Law given Moses. (Matt.5:19.) Only if these commands are followed will we be engaged in the “turning from transgression” from the Law which Isaiah 59:20-21 clearly stated was the prerequisite to be a member of the New Covenant. Jesus thus was giving us the Way to enter the New Covenant. Jesus revived the Law given Moses.</p>
<p><span>But Henry says what Isaiah 59:21 means is: “The word of Christ shall </span><span>always continue </span><span>in the mouths of the faithful.” Does this mean we need to find Jesus’ words repre</span><span></span><span>sent a wholesale new teaching that replaces the Law? If so, why would Jesus do this for Jesus identified Himself with I AM (Jn 8:58)—the same one who delivered the Law in the first place to Moses? Ex. 3:14-15.</span></p>
<p><span>In other words, are these teachings from Jesus intended to replace the Law God gave Moses? Would a Chris</span><span></span><span>tian’s obedience to the Law given Moses ever conceivably be regarded by God as cutting ourselves off from Christ, which we are often told is true? Such a notion is impossible. For God speaks of the “words I have put in your mouth” (Isaiah 59:21) that precede the New Covenant spoken of in verse 59:20, and are to be its permanent basis. Moreover, Jesus gives us the clear answer. He </span><span>precisely reaffirms the Law in the New Covenant. </span><span>For Jesus taught the greatness of those who uphold the Law which God gave Moses. (Matt. 5:19.) Jesus then gave the sternest warning of damnation on those who teach against the Law’s continuity in the New Covenant. Jesus said the latter are the “least in the kingdom of heaven”—meaning the furthest possible distance from those inside the kingdom of heaven. (Matt. 5:19.) Jesus meant dam</span><span></span><span>nation is the lot of anyone who either abrogates, relaxes, or </span><span>replaces the Law, as Clarke reluctantly conceded.</span><span><sup>27</sup></span></p>
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<h5><span>Meaning of the New Covenant in Jeremiah 31:31</span></h5>
<p><span>Thus, if the New Covenant does not mean to abolish the </span><span>principles</span><span> of the earlier covenant with Moses, what does </span><span>new</span><span> mean? It turns out that the Hebrew word translated </span><span>new </span><span>in the phrase </span><span>New Covenant</span><span> in Jeremiah 31:31 is inapt. It has been twisted by some to imply the old was worthless and going to be abrogated. This interpretation of </span><span>new</span><span> violates the intended meaning in Jeremiah. Thus, as Dr. Kaiser points out, </span><span>the Hebrew expression more appropriately and permissibly should be translated in Jeremiah 31:31 as a </span><span>renewed</span><span> or </span><span>restored</span><span> covenant rather than a </span><span>new covenant.</span><span> Dr. Kaiser says this clearly fits the context, which repeatedly emphasizes the continuity of prior principles and relations. Dr. Kaiser says such a revision in translation would prevent the contextually impossible idea that </span><span>new </span><span>means to abrogate all Mosaic legal </span><span>principles that came before.</span><span><sup>28</sup></span></p>
<p><span>This </span><span>renewal </span><span>understanding also matches precisely how God in Isaiah and Ezekiel describes the nature of the </span><span>new covenant</span><span>. In Isaiah 54, the new covenant clearly means a re-union to an abandoned wife-Israel — a renewal of God’s covenant relationship with Israel. God in anger previously expressed His intent to abandon Israel. (See Isaiah 50:1; Hosea 2:4,9; Ezekiel 16:35-40.) However, now in the new covenant, the “Holy one of Israel...Adonai has called you back </span><span>like a wife abandoned</span><span>... ‘A </span><span>wife married in her youth cannot be rejected</span><span>,’ says your God.’” (Isaiah 54:6 CJB.) God intends to “woo her [Israel]... I will speak to her heart.” (Hosea 2:16.) “Briefly I abandoned you, but with great com</span><span></span><span>passion I am taking you back.” (Isaiah 54:7 CJB.) “</span><span>I am tak</span><span></span><span>ing you back</span><span>.” (Isaiah 54:8 CJB.) Just like the promise after “Noah’s flood,” God says “I swear [to Israel] that... </span><span>my [new] covenant </span><span>of peace will not be removed.” (Isaiah 54:9-10.) “Instead of being told ‘You are not my people,’ it will be said to them, ‘You are the children of the living God.’” (Hosea 2:1.) “I will satisfy my fury against you, but after that...I will calm down and no longer be angry.” (Ezek. 16:42.) This is a new covenant which God promises to the nation Israel and to </span><span>no other. It is a </span><span>renewed</span><span> covenant relationship.</span><span><sup>29</sup></span><span> </span></p>
<p style="padding-left: 30px;"><span>“I will not </span><span>do as you have done — you treated the oath with contempt by breaking the covenant. Nevertheless, I will </span><span>remember</span><span> the </span><span>covenant </span><span>I made with you when you were a girl, and </span><strong><em>will establish an </em></strong><span><strong><em>everlasting [new] covenant </em></strong></span><strong><em>with you</em></strong><span>....I will </span><strong><em>re<span></span></em></strong><span><strong><em>establish my [old] covenant</em></strong></span><strong><em> with you</em></strong><span>.” (Ezek. 16:59-62 CJB.)(Bracketed text added for clarity.)</span></p>
<p><span>Now we can understand why Tyndale, as he worked over the translation, came to realize that the “Old and New” make “one gospel.”</span><span><sup>30</sup></span></p>
<p><span>Consequently, the stress in Jeremiah’s phrase “inscribe the Law on our hearts” is a promise that Messiah will </span><span>continue</span><span> the Covenant at Sinai. This covenant was based upon the Law given Israel. However, the Messiah will woo Israel by clarifying the Law, thus bringing it glory. Hence, the new covenant is a renewal of that original covenant at Sinai with Israel. This is why Messiah will put the Law from the first covenant on the heart in a new covenant. By doing so, He will put the Law in a place the Law commanded it should anyway reside. In our “heart,” the Law is more apt to be fol</span><span></span><span>lowed and obeyed. The true Messiah could never be one whose mission would be to abrogate the Law given Moses from the first covenant. Messiah can never be one to seduce anyone not to follow the Law. Thus, these prophecies in Jere</span><span></span><span>miah and Isaiah are crucial to assess the validity of any would-be Messiah — even to determine whether Jesus was </span><span>Messiah.</span><span><sup>31</sup></span></p>
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<h5><span>Jesus Vindicated As Messiah Due To His Position On The Law</span></h5>
<p><span>Accordingly, we could never follow Jesus if He ever seduces us from following the Law. Yet, we can see Jesus did preach and teach obedience to the Law given Moses. The fault of thinking Jesus taught otherwise does not belong to Jesus. It is our fault for ignoring these passages, and high</span>lighting only those from Paul which speak differently than <span>Jesus’ lessons on the Law. (See 2 Cor. 3:11-17.) Both Tyn</span><span></span><span>dale and Luther realized this, and grew up.</span><span><sup>32</sup></span><span> They wisely chose Jesus over Paul. There is no other choice. The conflict on the Law between Jesus and Paul has no other resolution. You must pick one over the other. Take the avenue that Tyn</span><span></span><span>dale and the mature Luther picked. Jesus is King. Paul is not.</span></p>
<p><span>Therefore, it is essential to crack the books open on</span></p>
<p><span>God’s Law applicable to Gentiles. Fortunately, the Law applicable to Gentiles is a relatively short list of commands.</span><span><sup>33 </sup></span><span>We do not have to obey commands applicable only to Jewish believers, as James’ astute ruling in Acts 15 proves. This is because if we teach Israel-specific commands as binding on Gentiles, such doctrine actually violates the Law itself.</span></p>
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<h5><span>The Impoverished Modern Church’s Doctrine on the Law</span></h5>
<p><span>So, can I rely upon religious leaders of today to give me the true answers on what are God’s commands? Jesus said in His day </span><span>absolutely not</span><span>!</span></p>
<p><span>Jesus put the Pharisees down as repeatedly minimiz</span><span></span><span>ing the Law given Moses. They replaced it with oral teach</span><span></span><span>ings that made of none-effect the written law given Moses at Sinai. (Matt. 15:6.) The Pharisees taught the lesser command </span>of tithing, while neglecting all the weightier principles from the Law given Moses such as justice, mercy and faith. (Matt. 23:23.)</p>
<p><span>Yet, look how much is in common between our reli</span><span></span><span>gious leaders of today and the Pharisees, particularly on the issue of the Law’s abrogation. It is obvious that history is repeating itself. It even sounds like </span><span>some Pharisee has wormed his way into the New Testament to proclaim abro</span><span></span><span>gation of the Law (except tithing)</span><span>. It is as if the religious leaders of the fourth century made this allowance of space alongside our Lord’s word for a Pharisee. They apparently did not recognize the need to protect us from Pharisaistic law </span><span>negation!</span><span><sup>34</sup></span><span> But Jesus says you must not listen to such reli</span><span></span><span>gious leaders, and their proffered voices that negate the Law. They are making you “twice the sons of hell as they are.” (Matt. 23:15.) Instead, </span><span>you must do better </span><span>to enter into eternal life than the righteousness of</span><span> these shallow Pharisaical law-negating teachers!</span></p>
<p><span>In fact, Jesus bluntly said you have to “have a righ</span><span></span><span>teousness greater than the Pharisees to enter the kingdom of heaven.” (Matt.5:20.)</span><span><sup>35 </sup></span><span>Sadly, that was not a very hard chal</span><span></span><span>lenge as Jesus describes the Pharisees</span><span>. They were extremely shallow on their doctrines from the Law given Moses.</span></p>
<p><span>In the Sermon on the Mount, Jesus then outlined the virtues you must have to become a “son of God” which vir</span><span></span><span>tues the Pharisees lacked: be a peacemaker; do not make false oaths; do not be anxious; do not commit adultery in your heart; do not take personal vengeance; love your enemies as </span><span>well as anyone in need; etc.</span><span><sup>36</sup></span></p>
<p><strong>Faith Alone</strong></p>
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<p><span>But you ask: ‘Won’t believing </span><span>alone</span><span> save me instead?’</span></p>
<p><span>No, it won’t. If you “keep on obeying unto” Jesus, then you “should not ever ever die” (John 8:51)</span><span><sup>37</sup></span><span> and “should not perish, but should have everlasting life.” (John </span><span>3:16.)</span><span><sup>38</sup></span></p>
<p><span>In fact, Jesus was adamant that professing belief in Him as Lord is meaningless unless you also obey Him. Jesus asked “why do you call me ‘Lord, Lord’ but </span><span>do not do what I say</span><span>?” (Luke 6:46.) Such have a flawed concept of what it means to sincerely say that He is Lord. If you call Him Lord “but do not do His will” Jesus will tell you “I never knew you.” (Matt. 7:21.) Jesus said those who profess to want to obey Him, but do not actually do so are lost. But those sinners who repent and obey will enter heaven instead of those who say they will obey Him but end up not doing so. (Parable of </span><span>the Two Sons. Matthew 21:28-31.)</span><span><sup>39</sup></span></p>
<p><span>Jesus means obedience is not optional for those who call Him Lord. Salvation is gained or lost depending on actual obedience to Jesus’ commands, not mere profession no mat</span><span></span><span>ter how sincere when made.</span></p>
<p><span>In fact, Jesus taught one who has some wrong belief, such as a member of the Samaritan sect, still has “eternal life” when they obey God’s commandments such as to save a life along the road. But those such as the Levites who presumably had correct belief in the true God and taught correctly God’s commands, Jesus says in the Parable of the Good Samaritan are lost. The reason is they do not </span><span>actually</span><span> practice what they believe and teach from the Law. (Parable of the Good Samar</span><span>itan. Luke 10:25 </span><span>ff</span><span>.)</span><span><sup>40</sup></span></p>
<p><span>This parable has a blunt point: salvation depends in crucial part on whether you obeyed God’s commands. How</span><span></span><span>ever, it does not mean obedience without </span><span>any</span><span> faith qualifies. Rather, it means partial incorrect faith on some matters such as the Samaritans had when combined with proper obedience does qualify. Thus, faith alone does not suffice. But one is not disqualified by merely a minor defect in faith or doctrine which God can overlook. Thank the Lord!</span></p>
<h3><span>Choosing A Simple Message Over A Tortured Message</span></h3>
<p><span>Truly, Jesus’ gospel is obvious. It is not difficult to uncover it. Nor is it hard to explain. You simply take all of Jesus’ lessons in their most plain sense. It is actually far harder to explain why a follower of </span><span>Jesus</span><span> ever abandoned it to adopt faith alone doctrine. To make Jesus’ match the faith alone idea repeatedly requires torturing and tormenting of His words, condensing them into a fifth of their meaning. It requires forcing faith to do it all, and necessarily so. If faith alone were true, then Jesus never had to say “repent or per</span><span></span><span>ish,” or “heaven-maimed or hell-whole.” He should have simply said “believe or perish.” Instead, Jesus’ words were well-chosen to convey the precisely opposite message. He gave us a warning that </span><span>repentance from sin</span><span> was an essential unwavering salvation-condition. Jesus also told us </span><span>obedi</span><span></span><span>ence</span><span> must follow. Grace is costly, not cheap.</span></p>
<p><span>Hence, you must stop wondering off track to others’ ideas. Jesus said He was the Way, the Truth, and the Life. (John 14:6.) As God-Yahweh spoke from heaven at the trans</span><span></span><span>figuration, “</span><span>Listen to Him!</span><span>” (Matt. 17:5.) Anyone who gives you a “different way” to salvation than Jesus laid out is “a thief and robber.” (John 10:1.) Do not follow them.</span></p>
<h3><span>Warning To Not Run Outside Of Jesus’ Teachings</span></h3>
<p><span>Do not follow even Paul. God-the-Father did not speak from Heaven and tell you to listen to Paul like God-the-Father did twice with Jesus — once at His baptism and the second time at Jesus’ transfiguration.</span></p>
<p><span>On Paul’s side of the ledger, there is not a single lick of essential corroborating proof that Paul was ever even an apostle of Jesus Christ. For in all three accounts of Paul’s encounter with Jesus, the Lord only appoints Paul a </span><span>witness</span><span> (</span><span>martus</span><span>), not a </span><span>messenger</span><span>(</span><span>apos</span><span></span><span>tolos</span><span>). See page 495 </span><span>et seq.</span><span> There is a huge difference.</span></p>
<p><span>We need to follow Tyndale’s and Luther’s examples in this respect.</span></p>
<p><span>Implicit in the sea change of both Tyndale and Luther on salvation and the Mosaic Law</span><span><sup>41</sup></span><span> is a change in their per</span><span></span><span>ception of the </span><span>weight</span><span> to be given Paul. Both men after 1530 changed their shared belief in the doctrine of justification by faith alone. At about the same time (Tyndale first, Luther sec</span><span></span><span>ond), both men came to realize that such justification doc</span><span></span><span>trine, if valid at all, was true only up to a certain point: the point of initial salvation. Both men recognized that the doc</span><span></span><span>trine of salvation for the Christian hinges on more — it hinges upon obedience to the Law (at minimum the Ten Commandments), and repentance if transgressed. This is the </span><span>doctrine of </span><span>double justification</span><span>.</span><span><sup>42</sup></span></p>
<p><span>Yet, more fundamentally, Tyndale and Luther both jointly changed their view that the Law given Moses had faded away. They must have both realized that no true Mes</span><span></span><span>siah could bring such a message. Both men then blatantly reversed course on this point — Tyndale first, then Luther. By doing so, both men implicitly revealed a fundamental shift on the </span><span>value </span><span>of Paul’s words. For Paul’s contrary doctrine no longer mattered when compared to Jesus’ words and the necessity that they be unfettered by Paul. Otherwise, if Tyn</span><span></span><span>dale or Luther had become stuck on Paul’s words, Jesus would be falsified as Messiah. Jesus did not deserve such a fate because Jesus exhorted obedience and continuity of the Law given Moses. Tyndale and Luther both implicitly real</span><span></span><span>ized holding onto Paul as valid any longer would have meant losing the validity of Jesus as Messiah. They knew that was not worth the price. The reformers then reformed themselves.</span></p>
<p><span>Tyndale made the sea change boldly clear. Luther made his change more quietly, first in the Catechisms of 1531 and then more plainly in the</span><span>Antinomian Theses </span><span>of 1537.</span><span><sup>43</sup></span></p>
<p><span>Thus, anyone — whether Paul, Luther or a true apos</span><span></span><span>tle — who “goes </span><span>beyond the teachings of Christ</span><span>...does not have God.” (2 John 1:8-11.) As the NIV puts it: “Anyone who runs ahead and </span><span>does not continue in the teaching </span><span>[</span><span>didache</span><span>]</span><span> of </span><span>[</span><span>Jesus</span><span>]</span><span> Christ</span><span> does not have God; whoever </span><span>con</span><span></span><span>tinues in the teaching </span><span>[</span><span>of Jesus</span><span>]</span><span> has both the Father and the Son.” (2 John 1:8-9.)</span></p>
<p><span>Consequently, if any person transgresses Jesus’ doc</span><span></span><span>trines and teaches you not to follow Jesus’ doctrine, you are listening to a deceiver. He could be the king, the president or even Paul. There is no immunity from this test of what is true or false doctrine. Jesus’ words are a crucial </span><span>litmus test</span><span> of what is correct for New Testament believers to follow.</span></p>
<h3><span>Personal Danger To Those Teaching Faith Alone</span></h3>
<p><span>How severe will God deal with the deceivers who call you to another way? We have seen they are Marcionites mod</span><span></span><span>ernized, as Scheck notes.</span><span><sup>44</sup></span><span> They have no compunction against twisting and torturing the words of the Lord Jesus Christ. They show Jesus utter disrespect. They love only Paul or more correctly, they only love Paul when he slackens Jesus’ conditions for salvation.</span><span> They ignore Paul just as much as Jesus when Paul agrees with Jesus’ costly grace </span><span>gospel</span><span>.</span><span><sup>45</sup></span><span> They love only the easy way. The Gospel of Cheap Grace.</span></p>
<p><span>But the final verdict will be extremely harsh on them. For they knew their Lord’s will but excused themselves from doing it! (Luke 12:47.) They thereby caused believers in Jesus to adopt their false doctrine, often leading believers to be “ensnared” by </span><span>lack of proper warning</span><span>.</span></p>
<p><span>In fact, they affirmed that the threats of Christ on His servants of weeping and gnashing for disobedience never apply to the ‘true’ Christian. They have reassured us inces</span><span></span><span>santly that we are eternally secure based on faith alone. Or </span><span>that we are predestined to 100% success if we were ever a true believer regenerated by the Holy Spirit. Yet, the conse</span><span></span><span>quence of such a garbling of Jesus’ Way will have its inevita</span><span></span><span>ble fruit.</span></p>
<p><span>Just as Jesus’ conditional promises and stern warnings were designed to lead to righteous behavior for salvation-sake, we know the lopping off of Jesus’ conditions to prom</span><span></span><span>ises or the dilution of His warnings will have the opposite effect. As Reverend Jeremy Taylor said in the 1660s: “If we did believe the promises upon their proper conditions, or... that the threatenings were as really intended as they are terri</span><span></span><span>bly spoken,— we should not dare to live at the rate we do.” (Rev. Jeremy Taylor,</span><span> supra</span><span>, at 22.)</span></p>
<p><span>Thus, if one “believer in [Jesus]” should be “ensnared” in sin due to the misleading nature of faith-alone salvation doctrine, it would have been better for these reli</span><span></span><span>gious voices to have had a “millstone put around their neck and [been] thrown in the sea” than face the horrible wrath of God for the harm they caused. (Mark 9:42.) They presented a </span><span>diluted false gospel</span><span> to the masses who were seeking Christ. As the early church lamented in 413 A.D. over the Marcion</span><span></span><span>ites (see page 578) whose faith alone gospel still lingered on: “How long then are they to go on being deceived who </span><span>of...faith [alone] promise unto themselves life everlasting?”</span><span><sup>46</sup></span></p>
<p><span>Jesus’ millstone warning in Mark 9:42-47 is simply a reflection of Ezekiel’s message about the watchman. If you fail to give God’s warnings, and you instead dilute His condi</span><span></span><span>tions for salvation, the blood of all lost souls due to your teaching fall on your head. All goodness and righteousness you ever did is negated by your dereliction of giving a proper warning:</span></p>
<p style="padding-left: 30px;"><span>But if the watchman see the sword come, and blow not the trumpet, and </span><span>the people be not warned</span><span>, and the sword come, and take any </span><span>person from among them; he is </span><span>taken away in his iniquity</span><span>, but </span><span>his blood will I require at the watchman's hand</span><span>. (7) So thou, son of man, I have set thee a watchman unto the house of Israel; therefore hear the </span><span>word at my mouth</span><span>, and </span><span>give them warning from me</span><span>. (Eze 33:6-7 ASV.)</span></p>
<h3><span>Make A Choice to Follow Jesus’ Way Instead</span></h3>
<p><span>Now, if instead you don’t want to fail at the judgment seat, then follow the Way Jesus spelled out. William Paley quoted Jesus’ many relevant passages to you in the prior chapter. Likewise, the mature William Tyndale identified the </span><span>identical path to salvation for believers we outline here.</span><span><sup>47</sup></span></p>
<p><span>Luther likewise set forth the same path in his </span><span>Catechisms</span><span> of 1531, and the </span><span>Antinomian Theses</span><span> of 1537.</span><span><sup>48</sup></span><span> We have also thoroughly summarized above Jesus’ salvation doctrine. If you are following what Jesus taught, you are never on the wrong path. You cannot help but be saved when you obey Jesus’ teachings. That’s the surest way to salvation. In fact, it is the only Way.</span></p>
<h3><span>The Shortest Possible Synopsis of Jesus’ Doctrine</span></h3>
<p><span>To spell out the gospel of Yeshua (Jesus) in the most simple formula (for everyone loves a formula), it is three suc</span><span></span><span>cessive yet interconnected steps. If you fail, you repeat the </span><span>steps each time. His Way assumes one already has </span><span>knowledge </span><span>of and </span><span>belief in </span><span>Jesus’ work on the cross, the atonement, His perfect innocence and divinity, and that the alternatives are “hell whole” or “heaven maimed,” etc. Demons know these things too, so don’t stop there! Then, if you are convinced of these</span><span>facts </span><span>— I repeat! ‘Don’t mistake such </span><span>knowledge </span><span>(</span><span>gno</span><span>sis</span><span>) as saving </span><span>faith</span><span>!’</span><span><sup>49</sup></span><span> — here are the steps to salvation:</span></p>
<ul>
<li><span>Repent from sin. (Luke 13:5.) Make a firm decision to turn from it and in fact turn from your sin. This includes mortify the sources of sinful acts. (Mark 9:42-47.) Repentance implies rec</span><span></span><span>onciling with the one you sinned against (Matt. 5:22-26), which signifies “works worthy of repentance.” This brings you initial salvation. Repentance brings justification, as it did to the publi</span><span></span><span>can. (</span><span>Luke 18:9-14.) </span><span>And as Peter says, repentance “blots out sin.” (Acts 2:38; Acts 3:19.)</span></li>
<li><span>Trust not only that God is, but also believe He is “the rewarder of those who diligently seek Him.” (Heb. 11:6.) Pray daily (or more often) in Jesus’ name that God leads you from temptation. (Matt. 6:9-13.) If you seek God on this, He will give you the power to resist sin.</span><span> See John 1:11-12 discussed below.</span></li>
<li><span>Obey Jesus’ commandments, including His incorporation from the Law given Moses. (John 3:16,36; 8:51.) This is only possi</span><span></span><span>ble by doing step two (trust God and pray to Him for help), and only meaningful if you take step one (repent from error).</span></li>
</ul>
<p><span>Hence, you can see each step is interconnected, and cannot be isolated from the other. It is a </span><span>synergy</span><span> — a cooper</span><span></span><span>ation — just as James taught. (James 2:20-24.) What then is </span>the role of a true Hebrews 11:6 faith? Faith makes you lean on God in your failures, and believe He will answer your prayers for power to resist temptation in the future.</p>
<h3><span>Empowerment From God, Not Merited Without His Work In You</span></h3>
<p><span>This is what Apostle John means when he says, “as </span><span>many as received Him, to them He gave </span><span>power </span><span>(</span><span>exousia</span><span>) to </span><span>become </span><span>sons of God</span><span>, even to them that </span><span>believe</span><span> on His name.” </span><span>(John 1:11-12 KJV/Tyndale/Websters.)</span><span><sup>50</sup></span></p>
<p><span>This verse reveals a key relationship between </span><span>believ</span><span></span><span>ing</span><span> and </span><span>becoming sons of God.</span><span> As the </span><span>Free Will Baptist</span><span> of January 1860 explained this verse: “This passage proves something must be done </span><span>subsequent to faith </span><span>to make us sons of God.” For it clearly says “believing on His name did not make them sons of God, but placed this honor </span><span>within reach</span><span>, gave the privilege and opportunity to become sons.” (</span><span>Id.</span><span>, at 79.)</span></p>
<p><span>Erasmus of Oxford (1466-1536) — a great reformer in his own right — likewise explained this verse. He was the most learned man on the meaning of ancient Greek in his day. His reading is the correct one. Erasmus said John 1:12 means we are not “suddenly” made sons of God; rather we are “empowered” to become such children of God by Jesus’ </span><span>“message.”</span><span><sup>51</sup></span><span> Hence, our obedience is never by merit. It is by empowerment infused in us by God’s answering of our prayer to resist temptation.</span></p>
</div>
<div class="Sect">
<h5><span>Obedience &amp;Prayer Brings Empowerment; Sin Takes It Away.</span></h5>
<p><span>What exactly does John 1:12 mean by God giving us the “power to become sons of God....”?</span></p>
<p><span>Samson was a type of servant of the Lord who is strong while he obeys the Lord, but loses his strength once he begins to disobey. (Judges 16:1, sleeps with harlot.) Samson thereafter is too weak to resist the badgering of Delilah to know the key to his physical strength — his Nazirite vow. (This optional vow is given by God to Moses in Numbers chapter six.) By telling Delilah the secret, Samson tacitly per</span><span></span><span>mits Delilah to break his Nazirite vow that his hair cannot be cut. (Judges 16:17.) This disobedience leads to Samson’s blindness and imprisonment. (Judges 16:21.) When he con </span>tinues back on his original path of obedience to his Nazarite vow and prays to God for restored strength (Judges 16:22,28), God gives Samson his greatest victory.</p>
<p><span>Hence, obedience and prayer empowered Samson. Before that repentance, Samson’s sin against his vow to God had taken such power away. This is what John means in 1:12 about empowerment. We are given power to become sons of God when we obey. This is what God promises to give if we pray earnestly for this power.</span></p>
</div>
<div class="Sect">
<h5><span>Empowerment Through Jesus</span></h5>
<p><span>Jesus says we are from now on to pray to the Father in the name of Jesus (Yeshua). This is important. While Samson returned to obedience — letting his hair grow without cutting it (obeying once again his Nazirite vow), his obedience was combined thereafter with prayer. Then God gave Samson his great victory. Prayer is the connection to Jesus we need daily to have our victories. Jesus says we are to pray daily to “resist temptation.” Hence, when we obey God, it is never done on our own power </span><span>alone</span><span>. It is God answering our prayer.</span></p>
<p><span>Hence, the requisite obedience is never your own merit </span><span>by itself</span><span> that will lead to salvation. Rather, it is only obedience </span><span>empowered </span><span>by God that causes atonement to apply. (See page 1; Matt.5:22-26.) Jesus in the Metaphor of the Vine clearly says “the branch cannot bear fruit </span><span>by itself</span><span>...” (John 15:4.) Then as you obey Jesus, you abide in His love. (John 15:10.) This love from Jesus no doubt empowers you to further obedience.</span></p>
<h3><span>Why Then Is Jesus’ Gospel Rejected?</span></h3>
<p><span>Jesus told us why many reject His message:</span></p>
<p><span><span>Why don’t you understand what I am saying? Because </span><span>you cannot bear to listen to my mes</span><span></span><span>sage</span><span>. You belong to your father, Satan, and you </span><span>want to carry out your father’s desires</span><span>. From </span></span><span>the start, he was a murderer, and he has never stood for the truth, because there is no truth in him. When he tells a lie, he is speaking in char<span></span>acter; because he is a liar — indeed, the inven<span></span><span>tor of the lie! But as for me, </span><span>because I tell you the truth you don’t believe me</span><span>. Which one of you can show me where I am wrong? If I am telling you the truth, why don’t you believe me? (John 8:43-47 CJB.)</span></span></p>
<p><span>People do not accept Jesus’ message, He says, because they want to carry out the desires of Satan. They want to break God’s Law, and feel no remorse. Jesus’ message insists on regret, repentance and obedience. No one can prove Jesus’ message is wrong. Instead, they drive around His doctrine, exploiting out-of-context quoting, and relying upon false prophets who lie and create myths.</span></p>
<h3><span>Final Thoughts</span></h3>
<p><span>Once you know the true gospel from Jesus’ lips, you can finally understand why His very last words on earth were:</span></p>
<p><span>Go ye therefore, and </span><span>teach all nations</span><span>, baptiz</span><span></span><span>ing them in the name of the Father, and of the Son, and of the Holy Ghost. Teaching them to </span><span>obey </span><span>(</span><span>tereo</span><span>, diligently follow) </span><span>all things what</span><span></span><span>soever I commanded you</span><span>, and, lo, I will be with you always until the end of the world. (Matt. 28:19-20.)</span></p>
<p><span>This means our job is to remain the tireless watchmen on the wall, ceaselessly giving His warnings of hell by sin</span><span></span><span>ning to Christians and non-Christians alike. As long as we teach </span><span>obedience</span><span> to Jesus who will judge everyone impar</span><span></span><span>tially, we will be innocent of the blood of those whom we warned. Otherwise, if we fell silent, the guilt of their sins falls to our tally sheet as well. The Great Commission was fore</span><span></span><span>shadowed in Isaiah where God declares:</span></p>
<p><span>I have posted watchmen on your walls, Jerusa</span><span></span><span>lem; they will never fall silent, neither by day nor by night. You who call on the Lord, </span><span>give yourselves no rest</span><span>; and give him no rest until he restores Jerusalem and makes it a praise on earth. (Isaiah 62:6-7 CJB.)</span></p>
<p><span>However, the gospel of faith alone caused us to chase after instilling </span><span>beliefs alone </span><span>and not </span><span>behaviors </span><span>as of</span><span> equal importance. </span><span>As a result, Jesus’ Great Commission makes no sense any more. As Bonhoeffer said, we have a “Christianity without Christ.” Once we put Christ back into Christianity, the gospel can truly have its full </span><span>intended impact </span><span>by the One who paid with His blood the right to author its terms.</span></p>
<h3><span>Post-Script: Importance of Protestants Coming to Grips with the Early Heretic Marcion’s Cheap Grace Doctrine</span></h3>
<p><span>Has the last four hundred years been a waste? Has the descent into cheap grace at odds with Jesus’ doctrine all this time been an unprecedented error? No. This has been a valu</span><span></span><span>able period of cleansing of doctrinal errors. However, our response to those errors ended up in over-reaction. We need to come back to Jesus. It is that simple. We can take encour</span><span></span><span>agement from the fact that this very same error happened once before. Let’s see how the early church escaped, and per</span><span></span><span>haps we can simply repeat the measures taken back then.</span></p>
<p><span>Most Protestants are utterly unaware that Paulinism, in particular faith alone doctrine, previously threatened to overwhelm Jesus’ salvation doctrine and destroy it. In 144 A.D., there arose a ship-builder from Pontus named Marcion. He founded a church system that rivaled in numbers and influence that of the orthodox Christian church. By 150 A.D., </span><span>Justin wrote that Marcionites had expanded “to the uttermost bounds of the earth.”</span><span><sup>52</sup></span><span> It required three hundred years for the orthodox church to eventually rout out the heresy of Marcion.</span></p>
<p><span>Marcion was not battling the Roman Catholic church. It did not yet exist. Instead, there was a large orthodox church led from Jerusalem. The Roman bishop was just one bishop among many throughout the Mediterranean. Even if Peter was in Rome at one point, there was no effort to exercise superiority from Rome until many centuries later.</span></p>
<p><span>What happened is that Marcion declared in 144 A.D. that Paul alone was the true apostle for the era of grace; the twelve apostles, in particular their gospel of Matthew, were tainted by legalism; the Jesus of the twelve belonged to the God of the Old Testament; and the Jesus of Paul represented the son of a loving Father who now accepted us by faith alone.</span></p>
<p><span>In Marcion’s book known as the </span><span>Antitheses</span><span>, which exists only in fragments quoted by others, we find endorse</span><span></span><span>ment of everything Pauline, including faith alone. Marcion’s primary antithesis involved faith and law. On one hand, there was the Law given Moses, which the apostolic twelve endorsed in Matthew’s gospel. On the other hand, there was the faith alone doctrine of Paul. To solve this antithesis, Mar</span><span></span><span>cion invented the idea that Christ had two personages — the one of the twelve and the one presented by Paul. The Jesus of the twelve represented the Creator-God of the Old Testament. The Jesus of Paul represented the Good God or the Father of the New Testament. The </span><span>Antitheses </span><span>of 144 A.D. reads:</span></p>
<p style="padding-left: 30px;"><span>18.The Jewish Christ [of Matthew </span><span>et al</span><span>] was designated by the Creator [</span><span>i.e.</span><span>, the God of the Old Testament] solely to restore the Jewish peo</span><span></span><span>ple from the Diaspora; but our Christ [present in Paul’s writings] was commissioned by the </span>good God [of the new testament] to liberate all mankind.</p>
<p style="padding-left: 30px;"><span>19.</span><span> The Good [God] [of Paul’s Jesus] is good toward all men; the Creator [God of the Jesus of the twelve], however, promises salvation only to those who are obedient to him [</span><span>i.e.</span><span>, legal</span><span></span><span>ism]. The Good [God of Paul’s Jesus] redeems those who </span><span>believe</span><span> in him, but</span><span> he does not judge those who are disobedient</span><span> to him; the Creator [God of the twelve’s Jesus], however, redeems his faithful and judges and punishes the sinners.</span></p>
<p style="padding-left: 30px;"><span>29.</span><span> The Christ [of the Creator God represented by the twelve] promises to the Jews the restora</span><span></span><span>tion of their former condition by return of their land and, after death, a refuge in Abraham’s bosom in the underworld [</span><span>i.e.</span><span>, Sheol/hell]. Our Christ [of the Jesus presented by Paul] will establish the Kingdom of God, an eternal and </span><span>heavenly possession.</span><span><sup>53</sup></span></p>
<p><span>The Jerusalem church previously replied to anti-Law and faith-alone doctrine by saying Paul was an apostate and did not represent true Christianity. As Professor James Dunn notes: “The most direct heirs of the Jewish-Christian group</span><span></span><span>ings within earliest Christianity [</span><span>i.e.</span><span>, the early Jerusalem church] regarded Paul as the great apostate, an arch enemy,” </span><span>citing </span><span>Epistula Petri</span><span> 2.3; </span><span>Clem. Hom</span><span>. 17:18-19.</span><span><sup>54</sup></span></p>
<p><span>The Jerusalem church’s response is directly reflected in our New Testament. As Augustine noted in 413 A.D. in his treatise </span><span>Faith and Works</span><span>, the epistles of James (the first </span><span>bishop of Jerusalem), Jude (the second bishop of Jerusa</span><span></span><span>lem),</span><span><sup>55</sup></span><span> and Second Peter were specifically written to destroy “faith alone” doctrine as inferred from Paul’s epistles. (See page 523n </span><span>supra</span><span>.) Second Peter even said many would fall from their “steadfastness in Christ” by relying upon “difficult to understand” passages in the writings of Paul. These pas</span><span></span><span>sages were seen as giving a “liberty” that Second Peter said was foreign to the true gospel. (See pages 500-504 </span><span>supra</span><span>.)</span></p>
<p><span>Tertullian, an orthodox church member in Carthage, Africa, wrote in 207 A.D. his famous rebuttal to Marcion. In it, Tertullian raised every ground possible to dispute whether Paul was truly an apostle of Jesus Christ. Tertullian even sug</span><span></span><span>gested Paul was a false prophet as warned of by Jesus Christ. We previously quoted this daring analysis from Tertullian. (See pages 495-500 </span><span>supra</span><span>.) In that passage, Tertullian says that Paul’s claim to apostleship is totally self-serving, and by Jesus’ standards is invalid. Scholars generally now recognize this is a valid criticism of Paul’s claims. In the end, Tertullian even suggested “[Paul] is the apostle of the heretics.” (Tertul</span><span></span><span>lian, </span><span>Adversus Marcion</span><span> 3.5, “haeritcorum apostolus”.)</span></p>
<p><span>Often, Protestant historians try to obscure the real nature of Marcion’s heresy. They focus on every other dispute than the problem of Marcion’s teaching of </span><span>faith alone</span><span>. While it is true that Marcion said there was a different God for the new versus the old testaments, and this claim was battled vig</span><span></span><span>orously by Tertullian, they ignore what was at stake. </span><span>Mar</span><span></span><span>cion’s goal behind that argument was to justify two different salvation doctrines</span><span>. Once he divided salvation into two dis</span><span></span><span>pensations — the old and the new, Marcion could defend the new is by faith alone and the old one is by obedience. Mar</span><span></span><span>cion hence was trying to rationalize Paul’s doctrine of faith alone as belonging to a distinct dispensation of Paul’s Jesus. Thereby, it could be valid despite contradicting Jesus’ salva</span><span>tion doctrine in the gospel of Matthew and John (properly translated). As Arthur Cushman McGiffert, in </span><span>A History of Christian Thought </span><span>(C. Scribner’s Sons: 1949) at 59 explains:</span></p>
<p style="padding-left: 30px;"><span>For the gospel of the free grace of God and sal</span><span></span><span>vation by </span><span>faith alone</span><span> had been substituted [by the twelve apostles in their gospels], so Mar</span><span></span><span>cion believed, [by] a legalism of a genuinely Jewish character.</span></p>
<p><span>Hence, to destroy the significance of the different sal</span><span></span><span>vation doctrine in the twelve apostles’ gospels, Marcion claimed Paul had the right to proclaim a superseding one.</span></p>
<p><span>Thus, Marcion represented a vigorous effort to erase any role of repentance and obedience in the Christian doc</span><span></span><span>trine of salvation.</span></p>
<p style="padding-left: 30px;"><span>Marcion expounded his main position in a work entitled </span><span>Antitheses</span><span>....[The God of the New Testament] was the God of grace who offered salvation to all by </span><span>faith alone</span><span>;.... (T. Alec Burkill, </span><em>The Evolution of Christian Thought</em><span> </span><span>(Cornell University Press, 1971) at 42.)</span></p>
<p style="padding-left: 30px;"><span>After Simon Magus, it was Marcion above all whom the Fathers regarded as the arch-here</span><span></span><span>tic:... the law is discarded and salvation depends on </span><span>faith alone</span><span>. (Hans Kung, </span><em>The Church</em><span> (Image Books: 1976) at 316.)</span></p>
<p><span>Tertullian in rebuttal to Marcion conceded that the ceremonial law of the old testament was abrogated, but the moral commandments in the Law remained. To this end, Ter</span><span></span><span>tullian taught repentance and obedience remained absolutely </span><span>essential to salvation.</span><span><sup>56</sup></span></p>
<p><span>When I encountered this history, I was shocked and in disbelief. David Bercot, a Protestant attorney like myself, was as equally startled by encountering Marcion as I was. After Bercot did a comprehensive survey of the doctrines of the </span><span>early Church in his exhaustive 705 page</span><em> Dictionary of Early Christian Beliefs</em><span> </span><span>(1998), he wrote </span><em>Will The Real Heretics Please Stand Up</em><span> </span><span>(1999). In that work, Bercot admits he dis</span><span></span><span>covered that the early church, in “contradiction to many of my own theological views,” taught doctrines that universally rejected teachings which we all recognize as part of modern accepted Pauline teaching. When Bercot discusses Marcion, he expresses the same shock I experienced when I first read what Marcion taught:</span></p>
<p><span>As surprising as all of this may be to you, </span><span>what I’m about to tell you is even more bizarre</span><span>. There was a religious group </span><span>labelled as here</span><span></span><span>tics</span><span> by the early Christians, who strongly dis</span><span></span><span>puted the church’s stance on salvation and works [</span><span>i.e.</span><span>, that salvation depended on works]. Instead, they [</span><span>i.e.</span><span>, the heretics] taught man is totally depraved. That we are </span><span>saved solely by grace</span><span>. That</span><span>works play no role in salvation</span><span>. And that </span><span>we cannot lose our salvation once we obtain it</span><span>.... (</span><em>Will The Real Heretics Please Stand Up, supra</em><span>, at 66.)(Emphasis added.)</span></p>
<p><span>It is obvious that Marcionism has revived. Many Prot</span><span></span><span>estants likewise today argue a dispensational division exists between old and new, so that Jesus’ contrary salvation doc</span><span></span><span>trine to Paul’s doctrine can be </span><span>honestly</span><span> dismissed as </span><span>irrele</span><span></span><span>vant</span><span>. (See dispensationalist claims on pages 209-210 </span><span>supra</span><span>.)</span></p>
<p><span>Jesus and the early church had a solution to prevent Paul’s teachings from overturning those of Jesus. They were:</span></p>
<ul>
<li><span>The release of the epistles of James, Jude and Second Peter;</span></li>
<li><span>The release of the Revelation of Jesus Christ, with its heavy emphasis on works required for salvation, including a re-affir</span><span></span><span>mation of James’ principles in Revelation 3:1-3; and</span></li>
<li><span>Tertullian’s brilliant examination in 207 A.D. of the lack of authenticity to Paul’s claims of apostleship and even Tertullian’s suggestion that Paul was a false prophet predicted by Christ.</span></li>
</ul>
<p><span>These various attacks on Paulinism were vigorous and well-sustained. Marcion was defeated. These critical analyses must be re-published for a new generation. For four hundred years, we have been entrapped within revived Marcionism. Because Christ’s words were so powerful, Christianity lived on despite this albatross hanging on, weighing down His words in the wrong direction. Yet, by our dereliction of duty, Christ’s message is obscured. How did this happen?</span></p>
<p><span>What took place in the early Protestant Reformation is that this history about Marcion was forgotten. It was prima</span><span></span><span>rily Erasmus and Tyndale who initially realized that the refor</span><span></span><span>mation had made a significant major mistake. It had treated Paul’s doctrines regarding ‘faith alone’ as a necessity to fol</span><span></span><span>low even when at odds with the salvation doctrine of Jesus Christ. These two men bravely changed course. They even obviously caused Luther to change course. He too adopted</span><span>double justification</span><span> (</span><span>i.e.</span><span>, salvation begins by faith but requires works and obedience for final salvation) which </span><span>essentially matches Jesus’ doctrine.</span><span><sup>57</sup></span><span> Unfortunately, Luther’s heroism of 1517-18 was not matched by a later bold declara</span><span></span><span>tion that he realized this error. Luther tried to make this change quietly, through an ecumenical conference with the Catholic Church in 1541. Upon Luther’s death, he left it to Melancthon to continue this effort. Melancthon did so, caus</span><span></span><span>ing the Lutheran church to adopt double justification as an official doctrine. It lasted until a short while after Melanc</span><span></span><span>thon’s death. And thus the true gospel expired from being present in any major Protestant denomination. It survives pri</span><span></span><span>marily only in the Pentecostal and Mennonite churches.</span></p>
<p><span>Consequently, we need spiritual and historical revival. We need to repent of the misleading ‘faith alone’ doctrine. We also need to refuse anyone else from taking Jesus/ Yeshua’s place as our “sole teacher” (Matt. 23:10). We need to repent from the stain of Paulinism upon Christ’s message.</span></p>
<p> </p>
<hr />
FOOTNOTES
<p> </p>
<p>1.<span>For extensive discussion, see page 45 </span><span>et seq.</span></p>
<p><span></span><span>2. For extensive discussion, see page 105 </span><span>et seq.</span></p>
<p><span></span><span>3. For full discussion, see page 1 </span><span>et seq.</span></p>
<p><span></span><span>4. For full discussion, see page 27 </span><span>et seq.</span></p>
<p><span></span><span>5. For full discussion, see page 14 </span><span>et seq.</span></p>
<p><span></span><span>6. For full discussion, see page 267 </span><span>et seq. </span></p>
<p><span></span><span>7. For extensive discussion, see page 329 </span><span>et seq.</span></p>
<p><span></span><span>8. For extensive discussion, see page 343 </span><span>et seq.</span></p>
<p><span></span><span>9. For extensive discussion, see page 219 </span><span>et seq. </span></p>
<p><span></span><span>10.For extensive discussion, see page 395 </span><span>et seq. </span></p>
<p><span></span><span>11.For full discussion, see page 81 </span><span>et seq. </span></p>
<p><span></span><span>12.For full discussion, see page 311 </span><span>et seq.</span></p>
<p><span>13.For full discussion, see page 401 </span><span>et seq</span><span>.</span></p>
<p><span></span><span>14.For full discussion, see page 403 </span><span>et seq</span><span>. </span></p>
<p><span></span><span>15.For full discussion, see page 311 </span><span>et seq. </span><span>The translation of </span><span>pisteuo</span><span> i</span><span>s </span>arguably better as “obeyed/trusted for a while.”</p>
<p><span>16.For full discussion, see page 277 </span><span>et seq.</span></p>
<p><span>17.For full discussion, see page 291 </span><span>et seq.</span></p>
<p><span></span><span>18.For full discussion, see page 373 </span><span>et seq.</span></p>
<p><span>19.For extensive discussion, see page 245 </span><span>et seq. </span></p>
<p><span></span><span>20.For extensive discussion, see page 55 </span><span>et seq.</span></p>
<p><span></span><span>21.For full discussion, see page 123 </span><span>et seq.</span></p>
<p><span>22.See page 151. This is even more clear when one compares two of Jesus’ threats of an aggravated warning of the darkest </span><span>level</span><span> of damna</span><span></span><span>tion. First, Jesus says one will suffer the “millstone around the neck and be thrown in the sea” in Mark 9:42 — deepest damnation — for the person “causing who one believes in me to be ensnared.” (Mark 9:42.) Second and lastly, Jesus speaks similarly in Matthew 5:19. He says those who “teach others” to violate the Law given Moses (hence ensaring them in sin) will suffer a punishment of being “least in the kingdom of heaven.” Hence, both the one who suffers the “millstone” and the one who is “least in the kingdom” are those who SEDUCE “believers” from following the Law, causing them to fall into sin. Hence, those deemed “least” share the same quality of wrongdoing as those suffering the “millstone” in Mark 9:42. Therefore, clearly ‘least in the kingdom’ signifies a lost condition — even the meaning of dark</span><span></span><span>est damnation. Then what does “least in the kingdom” mean? It means one is ‘least’ viewed by someone inside heaven — the furthest possible distance from heaven. James Blair, a famous theologian, in 1722 gave an insightful discourse which recognized this aspect to 5:19. He said: “The expression of </span><span>least in the kingdom</span><span> [must] signify to be</span><span> totally excluded </span><span>from it.” For Jesus is warning about the “corruption of oth</span><span></span><span>ers,” which Jesus puts (elsewhere) in a “higher pitch of wickedness than only transgressing ourselves.” (Note: Mark 9:42-47.) Then of course, in 5:19, there is the “second aggravation” of “doing ill things ourselves.” Such disobedience is “countermining our Blessed Savior.” Consequently, “least in the kingdom” must mean “in the day of Judg</span><span></span><span>ment [they shall be] accounted the </span><span>very worst </span><span>of all those who have given up their Names to Christ, and profess Christianity.” James Blair, </span><span>Our Savior’s Divine Sermon on the Mount</span><span> (5 vols.)(London: 1722) quoted in Edward L. Bond,</span><span>Spreading the Gospel in Colonial Virginia: Sermons and Devotional Writings </span><span>(Lexington: 2004) at 193-196.</span></p>
<p><span>23.</span><span> Alexander Bruce, </span><em>The Kingdom of God: Or, Christ's Teaching According to the Synoptical Gospels </em><span>(Scribner’s 1898) at <a href="http://books.google.com/books?id=93k-AAAAYAAJ&amp;dq=Alexander%20Bruce%20The%20Kingdom%20of%20God&amp;pg=PA66#v=onepage&amp;q&amp;f=false">66</a>. Ironically, then Bruce defends the position he just said caused the Pharisees to not enter the kingdom “at all.” Bruce claims that once Jesus fulfilled the Law of sacrifice that Jesus thereby “inaugurates a new time” that does not “formally” abrogate the Law, but allows it to “fall eventually into desuetude [disuse],” making Jesus the one of “greatest” worth. Thus, Jesus’ fulfilling (the law of sacrifice) “may at the same time be more or less an undoing” of the entire Law. (</span><span><em>Id</em>.</span><span>, at<a href="http://books.google.com/books?id=93k-AAAAYAAJ&amp;dq=Alexander%20Bruce%20The%20Kingdom%20of%20God&amp;pg=PA67#v=onepage&amp;q&amp;f=false"> 67</a>.) Accordingly, Bruce admits Jesus is saying anti-legalism is a damning heresy before the Cross. However, after the Cross, Bruce wants us to accept anti-legal</span><span></span><span>ism is saving doctrine; in fact, Bruce is saying it is necessary to adopt anti-legalism to make Jesus the one of “greatest” worth. Yet, wouldn’t giving Jesus’ the greatest glory be by treating His teaching on the Law’s continuity as above anyone else’s lesson on the Law?</span></p>
<p><span>24.Under the Law given Moses, God said obedience to the Law was the means by which God reckoned us as “righteous.” (Deut. 6:25; see pages 33-35</span><span> supra</span><span>.) Typically, this principle that one is justified by obeying the Law is frequently condemned today as heretical </span><span>legalism.</span></p>
<p><span>25.Jeremiah 31:31-34 (ASV) reads: “Behold, the days come, saith Jeho</span><span></span><span>vah [</span><span>i.e.</span><span> Yahweh], that I will make a </span><span>new covenant </span><span>with the house of Israel, and with the house of Judah:...This is the covenant that I will make with the house of Israel after those days, saith Jehovah: </span><span>I will put my Law </span><span>[Torah] </span><span>in their inward parts</span><span>, and in their heart will I write it; and I will be their God, and they shall be my people: and they shall teach no more every man his neighbor, and every man his brother, say</span><span></span><span>ing, Know Jehovah [</span><span>i.e.</span><span>, Yahweh]; for they shall all know me, from the least of them unto the greatest of them, saith Jehovah: for I will forgive their iniquity, and their sin will I remember no more.”</span></p>
<p><span>26.Jacob Neusner, William Scott Green, Alan Jeffery Avery-Peck, </span><span>Juda</span>ism from Moses to Muhammad: An Interpretation: Turning Points and <span>Focal Points</span><span> (Brill, 2005) at 58.</span></p>
<p><span>27.See page 555 </span><span>et seq.</span></p>
<p><span>28.Dr. Walter C. Kaiser, Jr., in </span><span>Toward an Old Testament Theology </span>(Zondervan: 1991) at 234 explains: “Thus the word ‘new’ in this context [of Jeremiah 31:31-34] would mean the ‘renewed’ or ‘restored’ <span>covenant....” For more on Dr. Kaiser’s analysis, see footnote 31 </span><span>infra.</span></p>
<p><span>29.Compare most Christian doctrine is that God has divorced Israel to marry the “Church” of Christ. Such a teaching violates prophecy.</span></p>
<p><span>30.William Tyndale, </span><span>Tyndale’s Old Testament</span><span> (Ed. David Daniell) (Yale University Press, 1992) at xxiii (describing Tyndale’s doctrine).</span></p>
<p><span>31.Christian commentators who have analyzed Jeremiah 31:31-34 with care concur. Dr. Walter C. Kaiser Jr. in </span><span>Toward an Old Testament The</span><span></span><span>ology</span><span> (Zondervan: 1991) at 233 explains: “The structure of Jeremiah 31:31-34 was best analyzed by Bernhard W.Anderson [“The New Cov</span><span></span><span>enant and the Old,”</span><span>The Old Testament and Christian Faith</span><span> (New York: Harper and Row, 1963) at 230 n.11]....When the</span><span>items of conti</span><span></span><span>nuity </span><span>found in the New Covenant are tabulated in this passage, they are</span></p>
<dl><dt><span>(1)</span></dt><dd><span>the same covenant-making God, ‘My covenant,’; (2)</span><span> the same Law, My Torah (not a different one than at Sinai)</span><span>; (3) the </span><span>same </span><span>divine fellowship in the ancient tripartite formula, ‘I will be your God’;</span></dd><dt><span>(4)</span></dt><dd><span>the </span><span>same</span><span> ‘seed’ and ‘people,’ ‘You shall be my people’; and (5) the </span><span>same</span><span> forgiveness, ‘I will forgive their iniquities.’”</span></dd></dl>
<p><span>32.See page vii and page xiii (Tyndale); page xvii (Luther).</span></p>
<p><span>33.</span><span> See “How Far Does The Law Apply To Gentiles” on page 182 </span><span>et seq.</span></p>
<p><span>34.Indeed, that is one of the main theses of my prior book, </span><span>Jesus’ Words </span><span>Only</span><span> (2007).</span></p>
<p><span>35.For full discussion, see page 147 </span><span>et seq. </span></p>
<p><span></span><span>36.For full discussion, see page 201 </span><span>et seq.</span></p>
<p><span>37.For full discussion, see page 367 </span><span>et seq</span><span>. </span></p>
<p><span></span><span>38.For full discussion, see page 417 </span><span>et seq</span><span>. </span></p>
<p><span></span><span>39.For full discussion, see page 105 </span><span>et seq., </span><span>and pages 465 </span><span>ff</span><span>.</span></p>
<p><span>40.For full discussion, see page 118 </span><span>et seq. </span><span>Jesus does not mention Phari</span><span></span><span>sees or Sadducees in the Parable of the Good Samaritan, whom He taught had wrong doctrine. Jesus never said the Levites had wrong doctrine. Thus, presumably the Levites taught all the Law and did so correctly. They just did not do what it required. Hence, the contrast is between the Samaritan with partially wrong doctrine (</span><span>i.e.</span><span>, they had a schismatic temple “and you worship what you don’t know” John 4:22) who obeys the Law versus a Levite with correct doctrine yet who does not obey the Law.</span></p>
<p><span>41.See page v </span><span>et seq</span><span>. of the Preface.</span></p>
<p><span>42.Double justification is essentially indistinguishable from what Jesus </span>teaches. Yet, this formula is still not precisely Jesus’ words and is potentially misleading. While the double justification formula has the virtue of melding Paul’s doctrine with that of Jesus, it is a mismatch. It misleads potentially because if you tell someone that if you ‘believe’ you are justified, but they cut off listening to you, and do not hear the need for repentance and obedience, then they continue unjustified in the next instant. Thus, Jesus’ simpler and more precise salvation formulae (which Peter uses in Acts) are the correct ones to teach.</p>
<p><span>43.See page xiii </span><span>et seq.</span></p>
<p><span>44.Thomas Scheck aptly states he found “real and apparent similarities </span>between certain Protestant theological formulae, especially those of Calvinism and [early] Lutheranism, and the assertions of Gnostic and <span>Marcionite exegesis....” (Thomas Scheck, </span><span>Origen: Commentary on the </span><span>Epistle to the Romans</span><span> (Washington DC: CUA, 2001-02) at 1.23-4.)</span></p>
<p><span>45.See page 522 </span><span>et seq.</span></p>
<p><span>46.</span><span> Fide et operibus </span><span>[413 A.D.], in </span><span>Seventeen Short Treatises of Augustine </span><span>(trans.C.L. Cornish)(John H. Parker: 1847) at 59.</span></p>
<p><span>47.See page vii </span><span>et seq </span><span>of the Preface. </span></p>
<p><span>48.Luther did so in such a coy imperceptible manner that many Lutherans do not recognize the doctrinal implication from these documents.</span></p>
<p><span>49.This </span><span>gnosis</span><span> or </span><span>knowledge</span><span> is everywhere today mistaken for </span><span>faith</span><span>. This is due to the influence of Paul’s meaning of </span><span>faith </span><span>in Romans 10:9 (</span><span>i.e.</span><span>, ‘believe Jesus rose from the dead’). This is not the meaning of </span><span>faith </span><span>when Jesus speaks. Instead, the Lord has the Hebrews 11:6 meaning in mind: you must believe God exists, and “He rewards those who dili</span><span></span><span>gently pursue Him.” Mere </span><span>gnosis </span><span>(knowledge) is the polar opposite of </span><span>faith </span><span>in the sense Jesus means it. This is one aspect, often overlooked, to what Origen was criticizing in</span><span>gnosticism</span><span>.</span></p>
<p><span>50.</span><span>Compare</span><span> how Jesus makes your status as </span><span>sons of God</span><span> elsewhere con</span><span></span><span>tingent on </span><span>your </span><span>behavior, and then one can see the correct translation of John 1:12 as “power” is self-evident. </span><span>See</span><span>, Matthew 5:9 (peacemak</span><span></span><span>ers “shall be called </span><span>sons of God</span><span>”); Matt. 5:44-45; Luke 6:35 (“love your enemies....so that you </span><span>may</span><span> be </span><span>sons of your Father</span><span> in heaven”). </span><span>Cf.</span><span>Rev. 21:7 (“he that </span><span>overcomes</span><span> shall inherit all things, and I will be his God, and he shall be</span><span> my son</span><span>.”) The early church read John 1:11-12 as Jesus empowering us to love our enemies, to be peacemakers, etc., so as to become sons of God. The early church did not read this as your belief in Christ giving you the unconditional </span><span>right</span><span> to demand God make you a son based on faith alone. For example, Athanasius in </span><span>Dis</span><span></span><span>courses against the Arians</span><span> para. 766 says that “those having received the Word, have gained from Him the </span><span>power</span><span>to become the children of God....To bring this about, the Word became flesh so that He </span><span>might make man capable</span><span>” of this. (Quoted in W.A. Jurgens, </span><span>The Faith of the Early Fathers</span><span> (1979) at 329.) However, many modern translations tamper with the meaning, changing </span><span>power</span><span> in John 1:12 into </span><span>right</span><span>. This changes the verse from an </span><span>anti-faith alone</span><span>verse to a </span><span>pro-faith alone </span><span>verse. Those changing </span><span>power</span><span> into </span><span>right</span><span>are: ASV, NASB, NIV, and God’s Word. Due to this falsification, a faith alone advocate cele</span><span></span><span>brates that “these two verses only bring forth rejoicing from Chris</span><span></span><span>tians” because they supposedly “affirm concretely once again that salvation...is</span><span> conditional only upon receiving (believing in) Christ</span><span> as your savior.” (</span><span>Systematic Bible Studies</span><span>, http://www.bibleone.net/ sbs.html.) Yet, this conclusion is based on a false alteration of Scrip</span><span></span><span>ture.</span></p>
<p><span>51.</span><span> Erasmus pointed out this verse implies “we do not become sons of God suddenly, but first we are given the</span><span> power </span><span>which is offered us by the message of grace.” (</span><span>Hyperaspistes</span><span>, book 2, excerpted in J.K.Sowards, et al., </span><span>Controversies</span><span> (University of Toronto: 2005) at 687.)</span></p>
<p><span>52.</span><span> B. Aland, “Marcion, Marcionites, Marcionism,” </span><span>Encyclopedia of the Early Church </span><span>(Cambridge: James Clarke &amp; Co. 1992) Vol. 1 at 524.</span></p>
<p><span>53.Dr. Peter M. Head (New Testament Research Fellow, Tyndale House), </span><span>The History of the Interpretation of the Apostle Paul </span><span>(2001), reprinted at http://www.tyndale.cam.ac.uk/Tyndale/staff/Head/ Lent_01_Handout.htm (accessed 1/5/08).</span></p>
<p><span>54.James D. G. Dunn, </span><span>The Cambridge Companion to St. Paul </span><span>(Cambridge University Press, 2003) at 2.</span></p>
<p><span>55.On James &amp; Jude as bishops, see “Appendix to the works of Hippoly</span><span>tus,” </span><span>The Ante-Nicene Fathers: Fathers of The Third Century</span><span> (ed. </span>Donaldson, Roberts &amp; Coxe) (1886) Vol. V at 255.</p>
<p><span>56.See my prior work, </span><span>Jesus’ Words Only</span><span> (2007) at 405-425.</span></p>
<p><span>57.</span><span> See “A Parade of Witnesses Includes Tyndale and Shockingly The (Mature) Luther Too” on page iv </span><span>et seq</span><span>.</span></p>
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<h3>Recommendations</h3>
<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
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<h2>The Parable Of The Good Servant Turned Evil</h2>
<div></div>
<h3>Naming Tradition</h3>
<div></div>
<p>In Luke 12:41-48 and Matthew 24: 44-50, Jesus tells us the Parable of the Good Servant Who Turned Evil. However, traditionally this has been called the Parable of the Evil Servant. Yet, that is a misnomer. It is the story of a Good Servant turned Evil. This is a very important correction in naming. It helps us remember the point of the message. This is about the fall of a good servant into sin. It is just like the second seed in the Parable of the Sower. That seed “believed for a while” but then “fell away” into “temptation,” and thus “withered” and died. (Luke 8:6,13. See page 311 et seq.)</p>
<div></div>
<h2>Overview</h2>
<div></div>
<p>In the gospels of Luke and of Matthew, Jesus tells a story about a faithful and wise servant of the Lord. The servant is promoted over the household of his Lord. Then he gets tired of waiting for his Lord’s return. Then this good servant engages in sin including mistreatment of fellow servants of his Lord. He is also partying with the drunk. Jesus says this servant who lost patience will find the Master so displeased that his Lord “will tear that servant apart and banish him with the hypocrites” and apiston — the “unfaithful, disobedient or unbelievers” in a place where there is “weeping and gnashing of teeth.” (Matt. 24:48-50 (hypocrites); Luke 12:41-48 (apiston = a [negative prefix] + pistos = believer or unfaithful.)</p>
<h3>The Lucan Text</h3>
<p>In Luke, Jesus describes a servant who oppresses the household of his Lord. Is this the same as the good servant Jesus describes initially?</p>
<div></div>
<p>(42) And the Lord said, Who then is the faithful [pistos] and wise [prudent] steward, whom his lord shall set over his household, to give them their portion of food in due season?</p>
<p style="padding-left: 30px;">(43) Blessed is that servant, whom his lord when he cometh shall find so doing. (44) Of a truth I say unto you, that he will set him over all that he hath. (45) But if that servant shall say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and the maidservants, and to eat and drink, and to be drunken; (46) the lord of that servant shall come in a day when he expecteth not, and in an hour when he knoweth not, and shall cut him asunder, and appoint his portion with the unfaithful [apiston].<sup><strong>1</strong></sup> (Luke 12:42-46 ASV)</p>
<div></div>
<p>In Luke, there is no question but that the good and faithful servant is the same as that servant who later turns to evil.</p>
<p> </p>
<hr />
<p> </p>
<p><strong>Footnote 1</strong>: Some versions say that God will “appoint his portion with the unbelievers.” (KJV, SRV.) However, the ASV, NLT, and YLT say their portion is with the<em> unfaithful</em>. This means <em>disobedient</em>. This is probably correct due to the fact sin ends the <em>pistos</em> character of the good servant. While cheap grace proponents insist pistis in John 3:16 is not about obedience, they have special reasons to agree<em> a + pistos </em>in Luke 12:51 is talking about obedience. Dillow admits that if <em>apiston</em> means <em>unbelievers</em> in verse 51, then a once saved good servant ends up with those who never believed. This would mean a Christian can become lost for misbehavior. However this violates Dillow’s belief in cheap grace (faith alone). Thus, he is compelled by faith alone doctrine to choose a meaning of <em>apiston</em> as unfaithful (disobedient). Dillow imagines the good servant still ends up in heaven, but just in a second tier of unfaithful (but saved) disobedient Christians.</p>
<p> </p>
<hr />
<p> </p>
<div></div>
<h3>The Version In The Greek Matthew</h3>
<p>The parallel passage in Matthew, based on the Greek version, reads in the American Standard Version as:</p>
<div></div>
<p style="padding-left: 30px;">(44) Therefore be ye also ready; for in an hour that ye think not the Son of man cometh. (45) Who then is the faithful and wise servant, whom his lord hath set over his household, to give them their food in due season? (46) Blessed is that [=ekeinos] servant, whom his lord when he cometh shall find so doing. (47) Verily I say unto you, that he will set him over all that he hath. (48) But if that [=ekeinos] evil servant shall say in his heart, My lord tarrieth; (49) and shall begin to beat his fellow-servants, and shall eat and drink with the drunken; (50) the lord of that [=<em>ekeinos</em>] servant shall come in a day when he expecteth not, and in an hour when he knoweth not, (51) and shall cut him asunder, and appoint his portion with the hypocrites: there shall be the weeping and the gnashing of teeth. (Matt. 24:44-51, ASV.)</p>
<div></div>
<h3>What Verse 48 Means In The Greek Matthew</h3>
<p>The King James and the American Standard Version read similarly in verse 48. The KJV reads: “But and if that evil servant shall say in his heart, My lord delayeth his coming...” (Matt. 24:48 KJV.)</p>
<div></div>
<p>To give traction to this view that the good-servant-turned-evil ends up in heaven, Dillow favors <em>apiston</em> rendered as unfaithful rather than as unbelievers. However, even if <em>apiston</em> means disobedient (which totally comports with our studies on <em>pisteuo</em> in John 3:16 at page 422 et seq.), Dillow has not successfully avoided that this place for the good-servant-turned-evil is hell. Jesus says in the more complete summary in Matthew that the good-servant-turned-evil ends up in a place of “weeping and gnashing.” (Matt. 24:51.) Elsewhere, Jesus said at the judgment, those ensnared by sin will be sent to the “fiery furnace” — a place where there is “weeping and gnashing of teeth.” (Matt. 13:42,50). Thus, the obedient pistos servant by later engaging in disobedience goes to hell (a place of weeping and gnashing) with the unfaithful/disobedient <em>a-piston</em>.</p>
<p>Yet, we see a variance between the Greek Matthew and what we read in Luke. For in Luke, we know the faithful and wise servant is clearly the same who turned to evil. Jesus then spells out his end if that happens: weeping and gnashing.</p>
<p>In the Greek Matthew, this meaning is less apparent. Jesus calls this person “that evil servant,” suggesting perhaps this is a new second servant who begins as wholly evil.</p>
<p>Nevertheless, even in the KJV-ASV Greek-based Matthew for verse 48, commentators agree it is the faithful and wise servant who turns to become the evil servant.</p>
<p>Barnes points out the literary structure of the parable dictates the good and evil servant are one and the same. The one who is faithful is appointed to be overseer but then later abuses that position and turns evil. Thus, Barnes says the evil servant is the same as the earlier faithful and wise servant. He explains:</p>
<div></div>
<p style="padding-left: 30px;"><strong><em>That evil servant</em></strong> — If that servant, so appointed <em>[i.e.,</em> the good servant], having this office, should be evil or wicked.</p>
<div></div>
<p>Likewise, Dillow admits the same at page 387 of <em>Reign of the Servant Kings</em> (1992). Dillow says the Greek and the text structure requires us to understand this servant-overseer who falls is the same as the faithful servant-overseer mentioned earlier. Jesus is saying a once faithful Christian has turned to evil. The parable then serves as a warning to us:</p>
<div></div>
<p style="padding-left: 30px;">In the parable of the wise servant [i.e., the parable under discussion], the evil servant is after all a ‘servant.’ If the wise servant is saved, there is no exegetical basis for implying that the evil servant is not. In fact, the Greek text makes it plain that only one servant, not two, is in view. Then the Lord says, “But if that (Gr. Ekeinos) evil slave says …” (24:48). He is speaking of the same servant, the wise one of the preceding verses.” (Dillow, <em>Reign of the Servant Kings, supra</em>, at 387.)</p>
<h3>Other Translations Of The Greek Matthew Similar To Luke</h3>
<p>In further support of viewing Matthew 24:48 to read just like the Lucan version, we find both the NIV and NLT translate it to match Luke’s version.</p>
<p>The NIV version of verse 48 renders the Greek of Matthew so it matches the Lucan version of that same parable. The NIV reads: “But suppose that servant is wicked and says to himself, ‘My master is staying away a long time.’</p>
<p>Likewise, the modern The New Living Translation of verse 48 in Matthew reads comparable to the Lucan version: “But what if the servant is evil and thinks, ‘My master won't be back for a while....”</p>
<p>Thus, in both the NIV and NLT, the Greek text is translated similarly to the Lucan version. They both evidently believe the underlying text supports saying that Jesus is warning about a good servant who turns evil.</p>
<div></div>
<h3>The Hebrew Original Of Verse 48 Of Matthew 24</h3>
<p>One final proof, but no less important, is to examine the Hebrew version of Matthew. It appears to be the correct original version of what we read in the Greek translation of Matthew. All the early church commentators said the Greek Matthew was simply a translation of an underlying Hebrew original version. That Hebrew version had been thought lost for centuries. However, Professor Howard recently published a version of the Hebrew Matthew discovered in a medieval text. It has all the earmarks of containing the original Hebrew Matthew. It has very few variants from our Greek text. Yet, those variants often unlock gnarled syntax, such as in Matthew 24:48. There and in many other places, the Hebrew Matthew reveals our Greek New Testament is surely a translation of this original Hebrew version. The Hebrew version makes sense where our Greek version sometimes does not.</p>
<p>Thus, it is often useful to use this medieval copy of the Hebrew text of Matthew to double-check the Greek translation which is, in turn, the basis of all English translations.</p>
<p>The Hebrew Matthew provides in verse 48:</p>
<div></div>
<p style="padding-left: 30px;">But<em><strong> if that servant</strong></em> should be evil and should say in his heart: my Lord is late in coming.</p>
<div></div>
<p>This Hebrew version precisely matches the Lucan passage at a point where the Greek Matthew is at odds.</p>
<p>It hence appears once again that the Hebrew Matthew helps restore the original words of Jesus lost in the Greek translation. Even though this may appear a minutely small variance, it has an enormous impact. It answers whether this parable is about a good servant turned evil or merely about an evil servant who was never a good servant. Thankfully, God never leaves us without a path back to His truth.</p>
<p>Hence, using the Lucan passage, the Hebrew Matthew, and modern scholarship, we are able to unlock the gnarled syntax in the Greek of Matthew 24:48. The KJV relies upon the erroneous Greek, which causes it to have the wrong wording. The NIV and NLT are both true to the original text. The good servant later changes and turns into an evil servant, as Table 1 below demonstrates.</p>
<p>Table 1 compares the Hebrew Matthew 24:48 and Luke 12:45. They are virtually identical. By contrast, the KJV-ASV Greek text tradition of Matthew is at variance:</p>
<p><img src="/images/stories/Salvation/table1c-goodservant500.jpg" /></p>
<div></div>
<p>In both Luke and the Hebrew Matthew, it is unquestionably clear that there are<strong><em> not two servants in view</em></strong>. Jesus is saying that suppose the same servant who<strong><em> previously had been wise and faithful becomes impatient</em></strong>, and rationalizes that his Lord’s return justifies impudent sin. Jesus then spells out the dire consequences as a warning to the wise and faithful servants of His day and all generations thereafter.</p>
<p>However, in the Greek version of Matthew which was the basis for the KJV-ASV, it abruptly says “if that evil servant...” This opens up an<em> ambiguity</em>. The sudden thrust at us of an “evil servant” in the KJV-ASV tradition has led those wed to cheap grace to think this is a second and distinct ‘servant’ who was never a faithful and wise servant whom Jesus previously mentioned. (This was my personal solution when I too believed in cheap grace.)</p>
<p>Yet, some cheap grace proponents admit the Greek still means one servant is in view, as pointed out earlier. Thus, the Greek word for that, according to Barnes and Dillow (cheap grace proponents), strongly supports the idea that one servant is in view, and that the good servant turned evil.</p>
<p>Hence, there are numerous threads of proof that Matthew’s version likewise means a good servant turned evil. Despite the different Greek in Matthew from Luke, it is admitted that the context proves Matthew should be translated the same way that Luke reads in Greek.</p>
<p>Finally, if there was any doubt, we must conclude, in light of the Lucan passage, that the Hebrew Matthew is of superior quality to the Greek text upon which the KJV-ASV was relying. The Hebrew Matthew lacks this gnarled that evil-servant. The Hebrew Matthew has the simplicity which matches Luke and the parable’s meaning itself: if that <em><strong>good servant should turn evil </strong></em>and should say in his heart, etc. Jesus was warning wise-and-faithful servants to be watching and waiting. Don’t loose patience like Aaron did waiting for Moses to return from the mountaintop. The point of Jesus in the Lucan and Matthew passage remains identical if we use the Hebrew variant to Matthew’s Gospel.</p>
<p>Thus, the Hebrew version of verse 48 is very helpful in reassuring us on this crucial meaning of this verse. As we shall see, some who do not like the message of this parable try to exploit the variance in the Greek-based Matthew. They do so to deny the evil servant is the same as the once good servant. Their purpose is to thereby preserve cheap grace.</p>
<p>Next, now that we have resolved this very important translation issue, we can begin to understand this parable. We start, like with all parables, by identifying its constituent parts. Let’s break down the parable’s symbolism.</p>
<div></div>
<h3>The Symbolism Of The Parable</h3>
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<p>The faithful and prudent (phronimos) servant is elevated by his Lord over his household. Thus, because the Lord here is a symbol of Jesus Christ (Barnes), there is no doubt this faithful and wise servant is being correctly viewed as “faithful and wise” by the Lord. Accordingly, it is important to note this servant begins as a true, not a nominal Christian.</p>
<p>Then, as seen in the prior section, Jesus then explains if this faithful and wise servant should contemplate evil and starts oppressing others and revelling with the drunken, then the bad things identified in the parable will follow. Jesus explains the root cause of the fall of the faithful and wise servant into temptation. He had lost fear of his Lord’s sudden return whereupon he would be held accountable for misdeeds. He “believes the day of reckoning and judgment to be far distant,” thus “abandon[ing] himself to the more unrestrained indulgence of lusts.” (Lisco, supra, at 254-55.)</p>
<p>Apostle Peter likewise teaches by contrast that fear of imminent final judgment — where no favoritism is shown anyone — is one which leads you to “sojourn in fear.” Apostle Peter writes in 1 Peter 1:17 ASV: “And if ye call on him as Father, who without respect of persons judgeth according to each man’s work, pass the time of your sojourning in fear.”</p>
<p>Thus, this parable is clearly a warning by Jesus to those who are now truly faithful and wise servants — even those who have been elevated by their Lord to overseeing positions. Jesus is going to explain what happens if they lose fear of accountability, and thereby turn to evil.</p>
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<h3>The Fall Of The Wise And Faithful Servant</h3>
<p>How did the good servant fall? He reasoned, in effect: “Why should I obey the Master if He will not return promptly to hold me accountable for disobedience?” This is evident in the thought which preceded the evil deeds:</p>
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<p>But if that servant should be evil and should say in his heart: my Lord is late in coming. (Hebrew Matthew 24:48)</p>
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<p>What is this Lord’s servant’s end for his disobedience? He will be torn apart and cast into the place reserved for the hypocrites and disobedient. As Barnes explains:</p>
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<p style="padding-left: 30px;">The unfaithful and wicked minister of God, who lives without expectation or fear of judgment, shall suffer the severest punishment inflicted on sinners in the world of woe.</p>
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<p>Barnes is correct. However, he somewhat eviscerates Jesus’ meaning by suggesting that the only Christians who need fear Jesus’ threat are ministers. Instead, any servant who loses patience for Jesus’ return, and who uses such delay to justify lack of concern over accountability, is under Jesus’ threat. It would be nonsense to suggest only ministers go to hell for evil deeds done by losing fear of accountability upon Jesus’ return, but the rest of us can frolic in sin if we lose such fear. Moreover, to suggest the parable only applies to ministers is to undercut the context. This warning in Luke 12:45 ff is part of the Sermon on the Mount, where Jesus is addressing “an innumerable multitude of people.” (Luke 12:1.) Hence, the warning is universal. Jesus presses His warning on all Christians.</p>
<p>Jesus began the identical lesson in Matthew saying its point proves the necessity to be ready and waiting when He returns. (Matt. 24:44.) Jesus wanted the crowds in Luke 12:1,51 to have the same fear of an any-time accountability if Jesus should suddenly return. This constant fear of accountability, and loss of salvation for disobedience, would keep us from turning to debauchery and sin.</p>
<p>If an obedient and prudent servant subsequently changes, and commits evil, then his or her end is no different than the apiston (the unfaithful, the disobedient or the nonbeliever) and the hypocrite. Your end is in the place of weeping and gnashing of teeth (Matt. 24:51). This was Jesus’ short-hand expression for the “fiery furnace” where all sinners are sent by the angels on judgment day. (Matt. 13:42,50.)</p>
<p>Thus, what of the faith (<em>pistis</em>) of this initially faithful and wise servant? He lost concern about any accountability for his actions which brought his prior faithfulness (pistos) to naught by sin. Robertson in Word Pictures explains this verse: “That is the temptation [that causes him] to give way to indulge in fleshly appetites or to pride of superior intellect.”</p>
<p>Loss of fear was the root problem of the fallen wise and faithful servant. Jesus’ exhortation in Matt. 24:44 signals that we must work on our expectations being ever vigilant. By losing fear of an imminent judgment for our personal misbehavior, we are subject to the same temptation as the good servant turned evil. We will lose concern for our behavior. If we no longer have a fear of His return in judgment at any time, Jesus is concerned we will become lax. Then we start sinning. This is the point of the parable. It is a warning to us about losing concern for being accountable to our Lord.</p>
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<h3>The Gospel Of Cheap Grace Is Indicted By This Parable</h3>
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<p>Interestingly, the Modern Gospel of Cheap Grace feeds the precise assumption among God’s servants that Jesus was condemning in the Parable of the Good Servant Turned Evil. While cheap grace keeps up the constant hope of Jesus’ coming and rapturing us, it then negates the impact Jesus wants from such a constant expectation. Cheap grace teaches all believers are simultaneously assured that they cannot miss the rapture if they have ever once believed. No amount of disobedience or sinfulness will separate them from the salvation God supposedly promised based on faith alone. As we will demonstrate below, cheap grace directly negates having any fear of accountability pertaining to our salvation even if Christ returned today!</p>
<p>Hence, the Gospel of Cheap Grace precisely feeds us with the very identical assumption which caused the good servant to turn evil and loose salvation. Cheap Grace affirms we have no accountability for sin in relation to our salvation once in Christ, contrary to what the Parable of the GoodServant-Turned-Evil teaches. This is why the cheap grace (faith alone) gospel is so inimical to Christ’s teachings.</p>
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<h3>Example Of Nothing To Be Guilty About Once In Christ</h3>
<p>For example, listen to this passage of Max Lucado in <em>The Grip of Grace</em> (Word: 1996) page 147, and compare it to Jesus’ message in the Parable of the Good Servant Turned Evil:</p>
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<p style="padding-left: 30px;">The moment we begin asking those questions [i.e., will I be punished for sin] we have crossed an invisible line into the arena of fear. <strong><em>Grace delivered us from fear</em></strong>, but watch how quickly we return. <em><strong>Grace told us we didn’t have to spend our lives looking over our shoulders</strong></em>, but look at us glancing backward <em>[i.e</em>., worried whether our sin will get us in trouble].<em><strong> Grace told us that we were free from guilt</strong></em>, but look at us with …<em><strong> guilt on our consciences</strong></em> <em>[i.e</em>., over the sin we committed today].</p>
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<p style="padding-left: 30px;">There is<strong><em> never a point at which you are any less saved than you were the first moment he saved us</em></strong>. Just because you were grumpy at breakfast doesn’t mean you were condemned at breakfast. When you<em><strong> lost your temper yesterday, you didn’t lose your salvation</strong></em>. Your name doesn’t disappear and reappear in the book of life according to your moods and actions.</p>
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<p>Max Lucado sells millions of books on each new release. He is telling all the good and faithful servants that they have nothing to worry about. Losing your temper? Oppressing someone? Reveling with the ungodly? He says ‘don’t worry about it.’ The problem is to<strong><em> get rid of the guilt, not the sin</em></strong>! Oh my! God only help us!</p>
<p>In this way, faith-alone doctrine has <em><strong>removed God as One to fear</strong></em>. This has led to a mesmerizing effect. No counter-arguments are seriously weighed which refute faith alone. Any rationalization, even circular logic, is used by faith-alone ‘Christians’ to tenaciously reject Jesus’ true doctrines. For otherwise, the convert would have to fear God, and that is frowned upon in sermon after sermon. “Perfect love casts out all fear.” (1 John 4:17-19.)</p>
<p>To them, this verse means our love is already perfected through Christ’s atonement once we accept it. We must therefore supposedly remove all fear of God. Otherwise, we supposedly are still not even saved. We would be supposedly denying the very objective of God giving us salvation if we ever again experienced fear of God. Unfortunately for this view, Apostle John in the very same epistle used these identical words, and said the one who is “not keeping the commandments of Jesus” does not “have the love of God perfected” in them. (1 John 2:3-5.) The love of God is perfected only for those who keep the commandments. Hence, it makes a perfect fit that those who keep the commandments perfectly, and hence love God perfectly, need never fear God. Lucado and the eternal security cohorts have misread the meaning of 1 John 4:17-19. Those who perfectly love God, <em>i.e.</em>, keep His commandments perfectly, need have no fear of God. Those who do not obey God perfectly still must fear God. Lucado was wrong. Apostle John was right.</p>
<h3>Parallel To The Second Seed In The Parable Of The Sower</h3>
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<p>The good servant hence was a Christian who fell in time of temptation. As a result, he became evil and lost, heading for hell unless he repents. This message of Jesus is precisely given again in the Parable of the Sower. Jesus describes the second seed had an identical path. The second seed “believed for a while” but then “fell away” into “temptation,” and thus “withered” and died. (Luke 8: 6,13.)</p>
<p>The parallel is striking:</p>
<p><img src="/images/stories/Salvation/table2goodservant.jpg" /></p>
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<h3>Parallel To Jesus’ Exhortation To Overcomers In Revelation</h3>
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<p>In Revelation 2:10,11, Jesus said if we are faithful, we receive the crown of life:</p>
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<p style="padding-left: 30px;">Be faithful [pistos] until death, and I will give you the crown of life. He who has an ear, let him hear what the Spirit says to the churches. He who overcomes shall not be hurt by the second death.</p>
<p>It follows if we are unfaithful that we will be hurt by the second death (judgment in hell). Thus, this repeats what we read in the Parable of the Good Servant Turned Evil.</p>
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<h3>Parallel To The Ten Virgins</h3>
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<p>In the Parable of the Ten Virgins, we have another parallel to the message of the good servant turned evil. In both parables, Jesus teaches that there are two kinds of Christians. First, there are those who are watching and prepared with oil burning, looking for the any-time return of Jesus. The others are those who watch for a while, are ready for a while, and have oil burning only for a time.<strong><sup>2</sup></strong></p>
<p>The foolish virgins were Christians who took no heed to get the extra oil as the wise had done. The wise had more of the Holy Spirit at work in their lives. The foolish were no longer behaving as if their Lord could come at any moment.</p>
<p>No wonder the cheap grace church today rejects that a foolish virgin represents a Christian being threatened by Jesus with damnation for their foolishness. If we saw this as what Jesus intended, we would be more zealous for good works and obedience upon His return. Instead, evangelical Christians are far more zealous to insist that good works are unimportant for salvation. To avoid supposed heresy, evangelical Christians in fact urge every believer to affirm obedience does not matter for one’s salvation. The consequence of the Fable of Cheap Grace has become a direct negation of the warnings and exhortations of the Lord of the Universe.</p>
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<p><strong>Footnote 2</strong>. We discuss this parable in depth in the chapter entitled “Parable of the Virgins” on page 263.</p>
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<h2>Fable Of Cheap Grace Needs The Evil Servant To Not Lose Salvation</h2>
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<h3>Dillow Contends A Good Servant Turned Evil Remains Saved</h3>
<p>Cheap Grace says that no misbehavior of a Christian has any impact on their eternal destiny. This fable insists that if this were possible, this would be the heresy of faith-andworks.</p>
<p>Yet, Joseph Dillow, one of the leading defenders of the Fable of Cheap Grace, concedes that the faithful and wise servant in this parable becomes evil and then suffers weeping and gnashing.<strong><sup>3</sup></strong> Dillow makes this admission only because of the force of the underlying Greek and the logic of the passage itself.</p>
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<p><strong>Footnote 3</strong>. See his quote on page 58 supra.</p>
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<p>Having confessed this fact, Dillow tells us how to square this parable with the Fable of Cheap Grace. Dillow shows us how we can resist that Jesus teaches faith-andworks. Dillow insists that this place of weeping and gnashing suffered by the once faithful and wise servant is in heaven. Dillow insists this good servant turned evil merely suffers profound regret as he enters heaven. (<em>Reign of The Servant Kings, supra</em>, at 387.)</p>
<p>Then what about Jesus’ saying this evil servant suffers the same fate as hypocrites and “unbelievers” or “unfaithful”? Aren’t they the lost? Dillow says no.</p>
<p>Dillow says the hypocrites can mean Christians who hypocritically judge others but still remain supposedly saved. Dillow similarly contends that the Greek word apiston should be translated as unfaithful, meaning disobedient. Dillow rejects the King James translation as unbelievers because it would imply a Christian can lose his salvation. If a Christian’s fate is identical to a non-believer, then certainly a Christian would be lost. Hence, Dillow contends the good servant turned evil (Luke 12:46) shares the same fate as “unfaithful Christians” (Id., at 389) rather than non-believers. Dillow imagines unfaithful (disobedient) Christians still go to heaven, yet are relegated to a non-commander role serving some alleged category of Servant Kings-Christians in heaven.</p>
<p>Hence, Dillow is saying the hypocrites and disobedient/unfaithful are references to people who actually are still going to heaven. Thus, the evil servant’s fate is supposedly a guaranteed salvation. Allegedly, the good-servant-turned-evil merely suffers some regret as he enters judgment day. After that brief episode, Dillow incredibly says the evil servant will enter into the joy of his salvation for eternity.</p>
<p>This solution will not work. We will see how absurd is such a notion.<strong><em><sup>4 </sup></em></strong>Jesus says the place outside in darkness where there is weeping and gnashing is the “fiery furnace” where the “wicked” are sent on judgment day. (Matt. 13:42,50.) All the characteristics of this place as being outside in darkness are described elsewhere in Scripture as the place for those destined to go to the lake of fire on judgment day.</p>
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<p><strong>Footnote 4.</strong> See “What is Outer Darkness Where There Is Weeping and Gnashing Of Teeth?” on page 280 et seq.</p>
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<p>Yet, this bizarre idea that weeping and gnashing is in heaven is forced upon Dillow because he confessed all the other material points would, but for his bizarre solution, refute the Fable of Cheap Grace</p>
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<h2>Cheap Grace: Good Servant Is Not In View</h2>
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<h3>MacArthur Blurs Evil Servant’s Connection To Good Servant</h3>
<p>John MacArthur in his <em>Study Bible</em> (1997) comments on the Parable of the Good Servant Turned Evil. MacArthur finds “the evil servant represents an unbeliever who refuses to take seriously the promise of Christ’s return.” (<em>Id</em>., at 1440).</p>
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<p>MacArthur thus utterly ignores that it was a good servant who turned evil. He affirms without any textual proof that the evil servant was not the good servant who was elevated. MacArthur thereby ignores that Jesus describes the evil servant as having once been a believer! Not only that — a faithful and wise one.</p>
<p>MacArthur’s idea is an incongruous one because an unbeliever means someone who never believed in Christ. Yet, then how can Jesus fault him for not being patient for Christ’s return? This is the primary fault of the evil servant.</p>
<p>Also, MacArthur’s idea overlooks that the servant in the parable did at one time take seriously his Lord’s returning, but concluded “My master is delaying his coming.” (Matt. 24:48). The servant instead grew weary remaining ready for his Lord’s return. Lastly, after the servant’s bout of sinning, Jesus still calls Himself the “lord of that servant.” (Matt. 24:48.)</p>
<p>Thus, MacArthur’s interpretation cannot possibly be correct. It mismatches the entire tenor of the parable. It ends up with a highly incongruous warning. MacArthur asks us to believe that those who never believed are warned by Jesus to not lose patience for Jesus’ return by turning to evil as leaders in Christ’s church. How utterly ridiculous!</p>
<p>Dillow in The Reign of the Servant Kings (1992) at page 385 aptly critiques those holding MacArthur’s views. Dillow says only “preconceptions” can keep one from seeing the evident truth that this parable is talking about a good servant turned evil — hence a Christian who falls into sin.</p>
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<h3>The Cause Of The Error Of MacArthur: A Presupposition In The Validity Of The Fable Of Cheap Grace</h3>
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<p>Then why did MacArthur insist that the wise servant turned evil was never a believer? Because MacArthur (a) never discussed the fact the evil servant was the wise servant at one point and (b) he used the validity of the Fable of Cheap Grace to force a meaning upon the parable to fit his preconceived belief (as of 1997) in the Fable of Cheap Grace.</p>
<p>John MacArthur in his Study Bible (1997) acknowledges the punishment for this servant is hell. This place of weeping and gnashing must be hell. Then, for that reason, MacArthur says the evil servant must be an unbeliever. “[H]e is an unbeliever … demonstrated by his punishment.” (Page 1440.) In other words, MacArthur deduces the good servant turned evil was never a believer because otherwise Jesus teaches a Christian goes to hell for misbehavior.</p>
<p>Why did MacArthur use this notion to read the parable? Because the Fable of Cheap Grace says misbehavior by Christians is irrelevant in our final salvation. Thus, if this were true, this good servant turned evil must be viewed as having never been a believer. But then how could a good and faithful servant not be a believer? This makes no sense.</p>
<p>We can clearly see that MacArthur engages in circular reasoning in the quote above. Based on the fact the servant suffers hell, MacArthur says we supposedly know this is an unbeliever. That is circular proof from a preconception. In fact, this parable calls that presupposition into question. Mac-Arthur is drawing from outside the parable — relying on the gospel of cheap grace — to force Jesus’ words to have implausible meanings. Rather than question the assumption in the validity of faith alone, MacArthur bizarrely asserts this good servant turned evil was never a true believer.</p>
<p>However, in this parable, we have a wise and faithful servant turned evil. Thus, it cannot be an unbeliever. Hence, once MacArthur admits the punishment is hell, this meant Jesus refuted the gospel of cheap grace — the faith alone of the good servant did not protect him in the day he sinned. In other words, because MacArthur admits this place where the servant goes is hell, MacArthur should concede that a believer can go to hell if disobedient. In fact, this is precisely Jesus’ warning.</p>
<h3>Breakdown In The Fable Of Cheap Grace’s Ability To Solve This Parable</h3>
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<p>Thus, we see those who struggle to protect the Fable of Cheap Grace have devised two equally invalid (and contradictory) views of this parable.</p>
<p>One view says that because misbehavior led the wise and faithful servant to be damned, the wise servant must be viewed as never having believed. (MacArthur.)</p>
<p>The other view admits this makes no sense, and says the only palatable alternative is that the wise servant who turns evil must still end up in heaven. The place of weeping and gnashing where there are hypocrites and unbelievers is a special place supposedly for Christian sinners who were unfaithful. (Dillow). But that flies in the face of Jesus calling this place the “fiery furnace” where sinners are sent on judgment day (Matt. 13:42, 50) and a host of other obvious flaws.</p>
<p>When the fabulists run out of room to explain this passage, we know the faith alone doctrine — the doctrine of cheap grace — must have been clearly refuted by this passage.</p>
<p>John Wesley (1703-1791), the famous evangelist and inspiration for the Methodist Church, said when such self-contradictions are necessary to bolster cheap grace (in his day called ‘once in grace, always in grace’), it proves its defenders have reached the limits of explanation. It proves they have a false assumption in their analysis. Wesley wrote: “When able men write such contradictions, the reason is, their mind is confused by a poor cause which they are laboring to defend.”<strong><sup>5</sup></strong></p>
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<p><strong>Footnote 5. </strong>John Wesley, “Perseverance of the Saints,”<em> Fundamental Christian Theology: A Systematic Theology</em> (C. J. Kinne)(1931) Vol. II, at 266. In this quote, Wesley was specifically dealing with the issue why Jesus gave warnings to Christians that they could become lost due to sin. Wesley insists Jesus’ obvious intent was that Christians understand this is a real risk. However, the Calvinists said then (as they still do today) that Jesus only wanted Christians to fear sinning lest they should become lost, but never that we should fear becoming lost. While this is a self-evident contradiction (<em>i.e</em>., the threatened risk is a mere phantom), the Calvinists to this day refuse to acknowledge their error, as they persist in this teaching. (See my prior book, <em>Jesus’ Words Only </em>(2007) at 504.) Wesley in the 1700s turned the light of logic on this Calvinist claim. Wesley’s critique is as follows: “Side by side with these solemn warnings of God I put this jumble of nonsense from a defender of the Calvinistic doctrine. ‘Once in grace always in grace.’ [The Calvinist says:] ‘No true saint who has an evidence, or an earnest of his acceptance with God, such as the true saint may have, has a right to fear for a moment that he shall fall nor has he a right to fear that he shall not be saved. I also add, that the Bible nowhere encourages or calls upon the saints to fear, that they shall not be saved, or that they shall be lost. It calls on them to fear something else, to fear to sin, or to apostatize, lest they should be lost, but not that they shall sin and be lost.’ [Wesley responds:] When able men write such contradictions, the reason is, their mind is confused by a poor cause which they are laboring to defend.”</p>
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<h3>Matthew Henry: A Famous Commentator Who Understands Correctly A Christian Is At Risk Of Damnation For Misbehavior</h3>
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<p>Matthew Henry, the famous commentator, sees the evil servant as an evil Christian minister. Henry typically upholds faith alone doctrine. However, here Henry surprisingly, never tries to obscure the clear meaning of this passage. He says that this servant turned evil is a Christian — although he insists only ministers are being warned — whose sin starts with doubting his Lord’s return. Later, the minister’s lusts draw him away from his Lord and his profession. It is not that the minister never believed. Thus, Henry correctly sees Jesus is saying this servant was once a saved believer. Henry makes this clear by using the very contrast that Jesus used. Henry says this person is not just a wicked man (hypocrite or unbeliever) but is a “wicked Christian.”</p>
<p>Henry also acknowledges that Christians are the ones who are being oppressed by this Christian minister. The reason is that Jesus calls them “fellow” servants. This is another point in favor of proving that Jesus wants us to understand that the oppressing evil servant had been a true Christian.</p>
<p>Henry makes one further observation that is worthwhile to note. He says these wicked Christians sear their consciences against this parable so as to ignore the threats of Jesus’ coming in judgment on them. Henry insists they will be punished despite believing the threat from Jesus on their salvation was not real:</p>
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<p style="padding-left: 30px;">The unbelief of man shall not make that great promise [<em>i.e</em>., Jesus’ return], or threatening (call it which you will), of no effect. The coming of Christ will be a most<strong><em> dreadful surprise</em></strong> to secure and <strong><em>careless sinners</em></strong>, especially to <em><strong>wicked ministers</strong></em>. Those that have<strong><em> slighted the warnings of the word</em></strong>, and silenced those of their own consciences concerning the judgment to come, <em><strong>cannot expect any other warnings</strong></em>; these will be adjudged<strong><em> sufficient legal notice given</em></strong>, whether taken or no; and no unfairness can be charged on Christ, if he come suddenly, without giving other notice. Behold, he has told us before.</p>
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<p>Thus, merely because Dillow and MacArthur reassure themselves from the Fable of Cheap Grace that they are outside the reach of Jesus’ warning of hell here, Henry says not so. Jesus will later say this parable was a sufficient legal notice to them. Henry means you can try to slight the warnings of Jesus. You can minimize Jesus’ threat as loss of rewards (Dillow). You can claim it was aimed solely at an unbeliever and not at a once faithful and wise Christian minister (MacArthur). However, on judgment day, Henry says Jesus will say you were told beforehand what a Christian minister must not do or otherwise he will be “cut in pieces” and be sent to hell. ‘Your commentaries and rationalizations will be no defense when Jesus reads back this parable to you.’ Henry signifies that Jesus will not permit any of our modern excuses to avoid its clear application to a minister’s misconduct. As Henry says, you were on sufficient legal notice by Jesus’ delivery of this parable.</p>
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<h3>Aaron Is A Prior Type Of The Good Servant Who Loses Patience</h3>
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<p>One of the most interesting ways of knowing the meaning of this parable is to see the clear parallel to another believer — Aaron — the High Priest appointed by God in a direction to Moses!</p>
<p>How Aaron sins proves a believer — even one appointed personally by God to lead the people — can fall. When Moses was on the mountain for a long time, the people became impatient.</p>
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<p style="padding-left: 30px;">When the people saw<em><strong> how long it was taking Moses</strong></em> to come back down the mountain, they gathered around Aaron. ‘Come on,’ they said, ‘make us some gods who can lead us. We don’t know what happened to this fellow Moses, who brought us here from the land of Egypt.’ (Exo 32:1 NLT.)</p>
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<p>Aaron had previously been appointed as a faithful and wise assistant to Moses. Now, when impatience knocked at his door, he succumbed. Aaron told the people to collect their jewelry. Aaron then used it to fashion a golden-calf for them. The plan was to use its image during a Yahweh-centric worship service the next day. Aaron was trying to be syncretic — combining Yahweh-worship with images to be used in worship. Aaron presented the golden calf and told the people that the next day would be a festival to the Lord. (Ex. 32:5.) When the feast came, Aaron was surrounded by drunken revelry:</p>
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<p style="padding-left: 30px;">The people got up early the next morning to sacrifice burnt offerings and peace offerings. After this, they celebrated with <em><strong>feasting and drinking</strong></em>, and they indulged in pagan revelry. (Exo 32:6 NLT.)</p>
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<p>Remember that in Matthew 24:49, Jesus said the servant who did evil began “to beat his fellow-servants, and shall <strong><em>eat and drink</em></strong> with the drunken.”</p>
<p>Aaron and the servant turned evil were compromised in similar ways. They were caught up with those who get drunk.</p>
<p>Aaron lost patience for Moses’ return. Was Moses a type of Lord to Aaron? Yes. When Aaron was confronted by Moses, he calls Moses “my lord.” Keil &amp; Delitzch agree this is to signify Aaron regards Moses as his lord. Aaron “addresses Moses in this way on account of his office [i.e., Moses’ office] and his anger.” This means Aaron is a perfect example of the Good Servant Turned Evil. Here is Moses’ account:</p>
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<p style="padding-left: 30px;">(21) And Moses said unto Aaron, What did this people unto thee, that thou hast brought a great sin upon them? (22) And Aaron said, Let not the anger of <em><strong>my lord</strong></em> wax hot: thou knowest the people, that they are set on evil. (23) For they said unto me, Make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him. (24) And I said unto them, Whosoever hath any gold, let them break it off: so they gave it me; and I cast it into the fire, and<em><strong> there came out this calf</strong></em> (Exo 32:21-24 ASV.)</p>
<p>Because Moses comes back at an unexpected moment, Aaron has a particularly pathetic excuse. This reveals a lack of Aaron having planned anything realistic to explain about the golden calf. Aaron simply tries to make it sound like the golden calf supernaturally appeared from the fire. As if he could fool Moses into thinking God had a hand in this mayhem and image used in worship.</p>
<p>Then note that Moses calls Aaron to account when he returned. Moses is angry. (So is God.) Moses is a type of Lord like Christ, and thus Aaron addresses Moses as "my lord." Moses will call each of his own to account.</p>
<p>Aaron, however, was not watching and waiting. Instead, Aaron must have felt Moses was tarrying. This delay, Aaron could think, would give him enough time to pull off the image-device to soothe the people’s own impatience. Aaron must never have anticipated Moses would return so soon to catch him.</p>
<p>What underscores this is that earlier Moses tells us that God’s purpose of the thunderings and noises from the mountain was deliberately to engender fear so the people would not sin. The people begged for Moses to intervene and stop this proximity to God. They begged him to go up to meet</p>
<p>God alone.6 When the distance was put between Moses speaking to God and the people, they fell in sin. This then explains what is the cause of Aaron’s fall: it was the distance and lack of proximity to God which led him to think he could sin and not get caught.</p>
<p>Hence, Aaron is virtually indistinguishable from the faithful and wise servant in the Parable of the Good Servant Turned Evil. Aaron is put over the household of his lord until he returned. Like the good-and-faithful servant in the parable, Aaron begins to doubt the prompt return of his master.</p>
<div></div>
<p style="padding-left: 30px;">6. “(19) And they said unto Moses, Speak thou with us, and we will hear; but let not God speak with us, lest we die. (20) And Moses said unto the people, Fear not: for God is come to prove you, and that his fear may be before you, that ye sin not. (21) And the <em><strong>people stood afar off</strong></em>, and Moses drew near unto the thick darkness where God was.” Exodus 20:19-21 ASV.</p>
<p>Did Aaron like the good servant turned evil also end up participating in drunken revelry with his fellow-servants of his lord Moses? Yes. It is implied that he had put on the worship service to Yahweh using the golden calf in the midst of the service. It ended up in drunken revelry, just as befell the good servant turned evil.</p>
<p>Thus, it appears when Jesus tells the Parable of the Good Servant Turned Evil, Jesus is using terminology to invoke the memory of Aaron — Moses’ servant. Aaron is the object lesson to illustrate the application of the parable. This is something never mentioned by commentators. Nothing seems to explain this other than lack of knowledge of the Hebrew Scriptures. Let’s make a table comparison. From this, one can see Jesus is likely drawing an analogy to Aaron. Thus, no matter what status God gives you, you can fall just like Aaron did into sin — into blatant violation of God’s Law, and into apostasy.</p>
<p><img src="/images/stories/Salvation/tabl3cgoodservant.jpg" /></p>
<div></div>
<h2>Conclusion</h2>
<div></div>
<p>So what happens to the once good servant — the Christian faithful servant — who later commits grievous sin? He is “cut in pieces” and assigned to a place of “weeping and gnashing of teeth” with the disobedient-unfaithful, so says our Lord. It clearly is contrary to the modern Fable of Cheap Grace. Yet, this <strong><em>refutation of our favorite fable comes from no less a figure than our Lord</em></strong>. Those who persist in faith alone doctrine as true for believers do so at their peril. For their Lord has been warning them from the pages of His word that they are to be on guard, and not forget He can come at any time and hold them to account. They must remain morally vigilant. They must not fail like Aaron did.</p>
<p>Why did Jesus illustrate this fall by mentioning a wise and faithful servant who was put over the household of God, like Aaron? Jesus’ subtle point is that it will <strong><em>not earn you any credit that you did a good job for a long time</em></strong>. Aaron had a great track record too prior to the calf incident. It does not even matter you have been elevated by God’s decision to be the head of His household. Indeed, Aaron was previously made the high priest over all other priests. Thus, Jesus reminds us all the good you do is like filfthy rags when you sin.<strong><sup>7</sup></strong> If you fall by sinning (e.g., oppressing your fellow servants), you will fall very hard on the rock of God’s judgment seat. Hence, you must repent and stop sinning.</p>
<p> </p>
<hr />
<p> </p>
<p><strong>Footnote 7</strong> Often the “filfthy rags” quote is taken out of context to suggest repenting persons who obey God have good deeds which are even filfthy to God. Not so, says Deuteronomy 6:25. Instead, Isaiah 64:5-6 must be read in its full context: “Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways: behold, thou wast wroth, and <strong><em>we sinned</em></strong>: in them have we been of long time; and shall we be saved? (6) For we are<strong><em> all become as one that is unclean, and all our righteousnesses are as a polluted garment</em></strong>: and we all do fade as a leaf; and our iniquities, like the wind, take us away.”</p> </td>
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<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
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<h2>Those Who Endure To The End</h2>
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<h3>A Conditional Promise Of Salvation</h3>
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<p>Where are the two places Jesus uses the strong language of a promise that you “shall” be saved?<sup><strong>1</strong></sup> One person to receive such a promise is:</p>
<div></div>
<p style="padding-left: 30px;">And every one that hath left houses, or brethren, or sisters, or father, or mother, or children, or lands, for my name’s sake, shall receive a hundredfold, and <em><strong>shall inherit eternal life</strong></em>. (Matthew 19:29 ASV.) Cf. Matt. 25:34,46 (“inherit the kingdom” means have “eternal life.”)</p>
<div></div>
<p>Jesus elsewhere makes the same promise to a person whose character is quite similar:</p>
<div></div>
<p style="padding-left: 30px;">If you <strong><em>shall</em></strong> endure to the end, you <strong><em>shall be saved</em></strong>. (Matthew 10:22 NIV.)</p>
<div></div>
<p>Even the faith-alone oriented<em> The Expositor’s Bible Commentary</em> (Ed. Frank Gaebelein) (Grand Rapids, Michigan: Zondervan, 1989) agrees Matthew 10:22 discusses a condition for salvation. It says this means that the Christian must sacrifice even his life if necessary to remain true to Christ. “Otherwise there is no salvation.” (<em>Id.</em>, Vol. 8 at 250.)</p>
<p>Gaebelein even emphasizes the necessity of the continuation of this action from the Greek tense used. “The verb ‘endure’ is in the present tense of continuous action (<em>hypomenomen</em>). It is only as we keep on enduring that we will be saved in time of persecution.” (<em>Id</em>., Vol. 11 at 401.)<sup><strong>2</strong></sup></p>
<div></div>
<p>Matthew 10:22 should therefore be revised to say: “If you keep on enduring, you shall be saved.”</p>
<p>This is confirmed by two passages that use “shall” with “endure” that promise similar results. James teaches if we endure temptation and times of trial, we “shall” receive the crown of life. (James 1:12.)<sup><strong>3</strong></sup></p>
<p>Furthermore, Matthew 10:22 is merely a parallel to what we read in Revelation 2:10,11. Jesus says there if we are faithful, we receive the crown of life:</p>
<div></div>
<p style="padding-left: 30px;">Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested....Be faithful <em><strong>until death</strong></em>, and I <strong><em>will give you the crown of life</em></strong>. He who has an ear, let him hear what the Spirit says to the churches. He who <strong><em>overcomes shall not be hurt</em></strong> by the <em><strong>second death</strong></em>.</p>
<div></div>
<p>Jesus tells us to be faithful until death. If we do so, then we will be given the crown of life. Jesus explains further: if we overcome the testing, then we will not be hurt by the second death.</p>
<p>Thus, it follows by a logical corollary, that if we do not remain faithful and do not endure the testing, then we will not receive the crown of life and we will be hurt by the second death. This clearly threatens loss of salvation. Jesus proves this by actually expressly affirming this implied threatening corollary. In Luke 12:4-5,8-9, Jesus threatens hell on Christians who deny Christ:</p>
<div></div>
<p style="padding-left: 30px;">(4) And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. (5) But I will warn you whom ye shall fear: Fear him, who after he hath killed hath power to <strong><em>cast into hell</em></strong>; yea, I say unto you, Fear him....(8) And I say unto you, Every one who shall confess me before men, him shall the Son of man also confess before the angels of God: (9) but he that <strong><em>denieth me in the presence of men shall be denied in the presence of the angels of God</em></strong>. Luke 12:4-5,8-9 (ASV). (Emphasis added.)</p>
<div></div>
<p>Thus, a Christian who under persecution denies Christ will himself be denied by Christ, and be sent to hell. Instead of fearing what man can do, Jesus was exhorting you to fear God and His ‘casting you into hell.’</p>
<div></div>
<h3>Counter-Arguments That Negate Heavenly Salvation Is Issue In Matthew 10:22</h3>
<div></div>
<p>Cheap grace advocates cannot accept there is any threat of loss of eternal life for disobedience or denial, or that there is any promise of salvation for faithfulness. This would make salvation by faith and works, which to them is a heresy. Thus, they first try to interpret<em> saved</em> in Matthew 10:22 to mean <em>saved from physical death</em> rather than <em>from hell</em>. So they teach Jesus’ promise of salvation for endurance is not to eternal life. They claim it is a promise you will stay alive to the end of the tribulation period. Dave Hunt’s work <em>In The Defense of the Faith</em> (Harvest House: 1996) at 330 uses some highly creative reasoning to arrive at this interpretation. Hunt like many others tries to limit the warning and the risk to only those facing persecution. They claim Jesus is promising physical salvation to those under persecution. Because physical persecution is rare in America, we are left to infer that endurance for salvation is largely irrelevant to our lives.</p>
<p>However, this is an unreasonable construction of Matthew 10:22. First, the word<em> saved</em> does not mean normally<em> saved physically in body</em>. Eighteen of twenty times where<em> saved</em> is used in Scripture (the Greek is <em>sozo</em>) it means to spiritual salvation. When it means <em>saved physically</em>, it is clear.</p>
<p>Moreover, when Jesus speaks of “bringing forth fruit with endurance” in the Parable of the Sower, it is to identify the only seed that was saved. (Luke 8:15.) Thus, “enduring” to the end in Matthew 10:22 has a striking parallel to Luke 8:15. Therefore, Matthew 10:22 should be likewise talking of salvation.</p>
<p>Also, other passages in New Testament writings refer to enduring, such as James 1:12 and Revelation 2:10-11. They both say if you endure, then it results in kingdom rewards after your physical death: you receive the crown of life. Whether salvation or rewards, this crown is received at a point past physical death. Enduring is not meant to signify merely staying alive. Thus, these two passages confirm that Jesus is speaking of endurance unto your own death and thus, even though you die in this world, you are saved in the next. (Matt. 10:22.)</p>
<p>Also, the cheap grace interpretation of Matthew 10:22 would make Jesus utter an illogical tautology (<em>i.e</em>., a conditional truth whose premise is identical to its conclusion).</p>
<p>If Matthew 10:22 means what the cheap grace advocate says, Jesus is saying he who endures to the end of the tribulation (the premise) will be saved alive (the conclusion). Of course you would be saved alive (the conclusion) because you endured alive to the end of the tribulation (the premise). Thus, if Jesus meant those who endure alive to the end will be saved alive, Jesus would be uttering a nonsensical tautology. Tautologies are unintelligent, illogical statements, and our Lord would not talk like that.</p>
<p>Thus, Matthew 10:22 instead means what it says: if you keep on enduring to the end, you shall be saved. Thus, the surest promise of salvation in Scripture is for endurance, and not a one-time belief.</p>
<h3>How This Verse Applies To The Issue Of Denial Of Christ</h3>
<div></div>
<p>Jesus means in Matthew 10:22, among other things, that if you deny Him, He will deny you. If you cannot withstand persecution, you will be denied being known by Jesus. Even the faith-alone pro-Scofield expositor Gaebelein (editor<em> Christianity Today</em>) concurs the warning that ‘if you deny Christ, He will deny you’ is a warning of loss of salvation.<sup><strong>4</strong></sup></p>
<p>However, many like Charles Stanley teach the opposite. A believer supposedly can deny Christ and be saved all the while. See, Charles Stanley,<em> Eternal Security, supra</em>, at 93. Another who says this is Chuck Swindol, President of Dallas Theological Seminary from 1994 to 2001. He says: “You may deny Him, but He will never deny you....This is called the doctrine of eternal security.” (Swindol, <em>The Problem of Defection</em>, audiotape YYP 6A.)</p>
<div></div>
<h3>Early Church Rejected Doctrine At Odds With Matthew 10:22</h3>
<div></div>
<p>Tertullian, an attorney who became an early Church leader, called this message of Stanley and Swindol the <em>Scorpion’s Bite</em> (<em>Scorpiace</em>).<sup><strong>5</strong></sup> He did so in a pamphlet of the same name in 202-03 A.D. Tertullian said some were relying upon Paul’s words in 2 Tim. 2:13<sup><strong>6</strong></sup> to discourage potential martyrs from risking their lives if they confessed Christ. They argued Paul’s words meant a believer is free to deny Christ and yet a believer can trust God will never reject him or her later, and thus a believer remains saved. Ironically, 2 Timothy 2:13 is precisely the verse that Charles Stanley cites as his support to insist a Christian can deny Christ and still be saved.</p>
<p>However, Tertullian was outraged because this reading of Paul contradicts Jesus. Tertullian said if this verse said what its proponents claimed, it would contradict the Lord Jesus in Matthew 10:22 which says “If you endure to the end, you shall be saved.” Tertullian said such a reading of Paul’s words would also violate Jesus’ repeated statement that if a Christian denies Christ, the Lord threatens him or her with hell in Luke 12:4-5,8-9. (For the quote, see page 82 supra.)</p>
<p>Thus, the earliest Christian leaders regarded Matthew 10:22 as promising salvation only if we endure. It was not a promise that we would be saved by a one time faith even if we denied Christ. Such a teaching was cowardly, anathema, accursed, and a heresy.</p>
<div></div>
<h3>What This Proves About Cheap Grace In The Early Church</h3>
<div></div>
<p>This digression into history also serves to reveal that one of the earliest teachings regarded as heresy was, in fact, cheap grace, <em>i.e</em>., belief saves despite disobedience, denial, etc. Indeed, this heresy arose in 202 A.D. based on the same readings cheap grace advocates have today of 2 Tim. 2:13.</p>
<div></div>
<h2>Conclusion</h2>
<div></div>
<p>Thus, if you hold true to Jesus’ teachings when persecuted by the “church,” friends or family as a heretic, and do not deny Him as your true Master, you shall be saved. If you fold and deny Jesus is your Master of the gospel in preference for someone else’s gospel, you lose the crown of life and you are lost. You have switched allegiances on who is the Master to your life. Consequently, only if you “endure to the end shall you be saved” (Matt. 10:22) still has relevance today.</p>
<h2>Footnotes to Chapter 5</h2>
<p> </p>
<p>1. The Greek in John 3:16 is not likely a promise. See “The Final Issue: Is It ‘Should’ Or ‘Shall’ Have Eternal Life?” on page 513 et seq.</p>
<p>2. Please note that even this faith-alone commentator recognizes the present active tense signifies continuing activity. See page 510.</p>
<p>3. Cf. Acts 14:21-22 (NIV): “‘We must go through many hardships to enter the kingdom of God,’ they [Barnabas/Paul] said.’”</p>
<p>4. The Expositor’s Bible Commentary (ed. Gaebelein)(1989) says regarding 2 Timothy 2:12: “If we disown him (aorist tense, arnesometha), ‘he will also disown us.’ This is a serious warning. We cannot reject Christ without being rejected ourselves.”</p>
<p>5. An online copy is at http://www.tertullian.org/works/scorpiace.htm.</p>
<p>6. “It is a faithful saying: For if we be dead with him, we shall also live with him: (12) If we suffer, we shall also reign with him: if we deny him, he also will deny us: (13) If we believe not [<em>apisteo</em>, or unfaithful], yet he abideth faithful: he cannot deny himself.” 2Ti 2:11-13 KJV.</p>
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<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
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<p>This book will always be available online free. It is available for your convenience as well through Amazon and other online stores. <span style="color: #ff0000;"><strong>NEW!!</strong></span> Without my involvement, Google Books just made an EPUB version for Kindle or Nook, and you can download it for $12.94 from Google.books through this <a href="http://books.google.com/books?id=4V8tMJ75bnwC">link</a>!</p>
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<div>Preface (<a href="/images/stories/Salvation/preface specially formatted.pdf">PDF</a>) or (<a href="/JWOS/preface-2-jwos.html">HTML</a>).</div>
<div>Chapter One: Atonement: Be Reconciled First To The One You Sinned Against (<a href="/images/stories/Salvation/chapter%20one.pdf"><span>PDF</span></a>) or (<a href="/JWOS/chapter-1-jwos.html">HTML</a>)</div>
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<div>Chapter Four: The Parable of the Good Servant Turned Evil (<a href="/images/stories/Salvation/GoodServantTurnedEvil.pdf">PDF</a>) or (<a href="/JWOS/chapter-4-jwos-good-servant.html">HTML</a>).</div>
<div>Chapter Five: Those Who Endure To The End (<a href="/images/stories/Salvation/Endure to the End.pdf">PDF</a>) or (<a href="/JWOS/chapter-5jwos-endure-to-the-end.html">HTML</a>).</div>
<div>Chapter Six: Repent Or Perish (<a href="/images/stories/Salvation/RepentorPerish.pdf">PDF</a>)</div>
<div>Chapter Seven: Saying But Not Doing (<a href="/images/stories/Salvation/Repenting v Doing.pdf">PDF</a>)</div>
<div>Chapter Eight: Jesus' Answer To The Direct Question On How To Obtain Eternal Life (<a href="/images/stories/Salvation/Jesus Answer to Direct Question.pdf">PDF</a>)</div>
<div>Chapter Nine: Exceeding The Righteousness of the Shallowly Righteous (<a href="/images/stories/Salvation/Pharisees%20Error.pdf">PDF</a>) or (<a href="/JWOS/chapter-9-jwos-pharisees.html">HTML</a>)</div>
<div>Chapter Ten: The Sermon On The Mount (<a href="/images/stories/Salvation/Sermon on the Mount.pdf">PDF</a>)</div>
<div>Chapter Eleven: The Parable Of The Sheep And The Goats (<a href="/images/stories/Salvation/Par of Sheep Goats.pdf">PDF</a>)</div>
<div>Chapter Twelve: Parable Of The Purchase of the Field (<a href="/images/stories/Salvation/PurchaseoftheField.pdf">PDF</a>)<br />Chapter Thirteen: Forgiven But Not Forgiving (<a href="/images/stories/Salvation/Forgiven but Not Forgiving.pdf">PDF</a>) <br />Chapter Fourteen: Parable Of The Virgins (<a href="/images/stories/Salvation/Parable of the Virgis.pdf">PDF</a>) <br />Chapter Fifteen: The Prodigal Or Lost Son (<a href="/images/stories/Salvation/Prodigal Son.pdf">PDF</a>)<br />Chapter Sixteen: Parable Of The Unprofitable Servant (<a href="/images/stories/Salvation/ParableoftheTalents.pdf">PDF</a>)<br />Chapter Seventeen: Count The Cost (<a href="/images/stories/Salvation/Count the Cost.pdf">PDF</a>)<br />Chapter Eighteen: The Parable Of The Sower (<a href="/images/stories/Salvation/ParableoftheSower.pdf">PDF</a>)<br />Chapter Nineteen: Every Tree Without Good Fruit (<a href="/images/stories/Salvation/Every Tree.pdf">PDF</a>)<br />Chapter Twenty: The Metaphor of the Vine (<a href="/images/stories/Salvation/Metaphor of the Vine.pdf">PDF</a>)<br />Chapter Twenty One: John 8:51 -- Obedience Should Save (<a href="/images/stories/Salvation/John8v51Obedience.pdf">PDF</a>)<br />Chapter Twenty Two: The Right To The Tree of Life (<a href="/images/stories/Salvation/RighttoTreeofLife.pdf">PDF</a>)<br />Chapter Twenty Three: Those Who Have Done Good Things Are Resurrected (<a href="/images/stories/Salvation/Those who do good are resurrected.pdf">PDF</a>)<br />Chapter Twenty Four: Incomplete And Lukewarm Works (<a href="/images/stories/Salvation/Incomplete and Lukewarm Works.pdf">PDF</a>)<br />Chapter Twenty Five: Eternal Life: Based On Good Works Or Faith Alone? (<a href="/images/stories/Salvation/Eternal_Life.pdf">PDF</a>)<br />Chapter Twenty Six: John 3:16: Obeying Unto Christ Should Save? (<a href="/images/stories/Salvation/John%203%2016.pdf">PDF</a>) or <strong>HTML</strong> at these links:</div>
<div>
<ul>
<li>Part <a href="/JWOS/chapter-26-1jwos.html">1</a> Dictionary Meanings of <em>Pisteuo </em>(typically rendered "believes")</li>
<li>Part <a href="/JWOS/chapter-26-2jwos.html">2</a> Obey, Trust &amp; Believe Possibilities for <em>Pisteuo</em></li>
<li>Part <a href="/JWOS/chapter-26-3jwos.html">3</a> <em>Eis</em> Follows <em>Pisteuo - </em>Proves "obey" Meaning to <em>Pisteuo </em>in John 3:16</li>
<li>Part <a href="/JWOS/chapter-26-4jwos.html">4</a> Context of John 3:14-15 Proves "obey" is Meaning of <em>Pisteuo</em> in John 3:16</li>
<li>Part <a href="/JWOS/chapter-26-5jwos.html">5</a> John 3:36's Importance in Proving "obey" Intended in John 3:16</li>
<li>Part <a href="/JWOS/chapter-26-6jwo-paul.html">6</a> Paul's Use of Pistis &amp; Pisteuo Prove His "faithfulness" &amp; "obey" Usage</li>
<li>Part <a href="/JWOS/chapter-26-7jwo-genesis-156.html">7</a> Genesis 15:6 - Does It Overturn Jesus' View of Justification?</li>
<li>Part <a href="/JWOS/chapter-26-8jwos-paul-v-jesus.html">8</a> <strong><em>What To Do If Choice Comes Down to Paul v. Jesus?</em></strong></li>
<li>Part <a href="/JWOS/chapter-26-9jwos-recap-a-conclusion.html">9</a> Recap on Issues of Tense; Conclusion</li>
</ul>
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<div>Chapter Twenty Seven: Faith Alone (<a href="/images/stories/Salvation/Faith Alone.pdf">PDF</a>) or (<a href="/JWOS/chapter-27-jwos-faith-alone.html">HTML</a>)<br />Chapter Twenty Eight: Conclusion (<a href="/images/stories/Salvation/Conclusion.pdf">PDF</a>) or (<a href="/JWOS/chapter-28jwos-conclusion.html">HTML</a>)</div>
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<div><a target="_blank" href="/images/stories/Salvation/Biblo.pdf" title="Bibliography">Bibliography (PDF)<br /></a><a href="/images/stories/Salvation/Index.pdf">Verses &amp; Topical Index (PDF)</a></div>
<h2>Extra Materials</h2>
<div>Chronology of Faith Alone Movement (<a href="/images/stories/Salvation/ConclusionChronolgyTableforonline.pdf">PDF</a>)</div>
<div>George Major's defense of the necessity of good works in Reformation (<a href="/JWOS/george-major-and-melancthon.html">link</a>)</div>
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<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
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<h2>George Major: Defender of Melancthon's View on Necessity of Good Works</h2>
<p>After Luther's death in 1546, Melancthon became the head of the Lutheran Church. Since the 1530s, Melancthon had, with Luther's tacit approval, worked hard to engineer<strong><em> a correction to the sola-fidist doctrine</em></strong>.</p>
<p>As explained in the Preface to <em>Jesus's Words on Salvation</em> (see this <a href="/JWOS/preface-2-jwos.html">link</a>), Melancthon with Bucer had, as appointees of Luther to an ecumenical conference, tried fixing the exaggeration they jointly realized in sola-fide doctrine. In the 1530s, Melancthon pushed<em><strong> double justification</strong></em> doctrine. This taught <strong><em>initial justification</em></strong> comes from<em><strong> faith alone</strong></em> for a believer. But <strong><em>thereafter</em></strong>, a Christian needed <strong><em>a secondary justification</em></strong> by <strong>repentance</strong> and <strong>good works</strong> for salvation.</p>
<p>This effort at an ecumenical solution collapsed shortly before Luther's death. After Luther died, Melancthon recruited George Major, a Lutheran pastor, to put forth the case for the necessity of a secondary justification by repentance and works.</p>
<p>Here is a detailed discussion of George Major and his writings to serve Melancthon's later successful effort to make double justification official Lutheran doctrine. After Melancthon died, Major himself reversed himself in the 1570s, which in turn supported in<strong><em> 1580</em></strong> the sola-fidists taking back control over this issue within the Lutheran church. In the <em>Concord</em> that year, the Lutheran Church erased the double-justification doctrine, <strong><em>restoring the view</em></strong> that faith alone is the sole means of initial as well as continuing justification.</p>
<h3>Universal Biography 1836 on George Major</h3>
<p>George Major was born in 1502 in Nuremburgh and died in 1572. He was a "celebrated Lutheran divine." ("George Major,"  William A. Beckett, ed. <em>A universal biography: including scriptural, classical and mytological memoirs, together with accounts of many eminent living characters : the whole newly compiled and composed from the most recent and authentic sources ; in three volumes </em>(Isaac, Tuckey, and Co., 1836)  Vol. 3 at <a href="http://books.google.com/books?id=_bo5AAAAcAAJ&amp;dq=%22john%20major%22%20%22good%20works%22&amp;pg=PA23#v=onepage&amp;q=%22john%20major%22%20%22good%20works%22&amp;f=false">23</a>.)</p>
<p>This biography of Christian personalities then mentions that Major was</p>
<p style="padding-left: 30px;">one of the most strenuous defenders of <strong><em>Melancthon's doctrine concerning the necessity of good works in the attaining of salvation</em></strong>. <em>Id.</em>, Vol. 3 at <a href="http://books.google.com/books?id=_bo5AAAAcAAJ&amp;dq=%22john%20major%22%20%22good%20works%22&amp;pg=PA23#v=onepage&amp;q=%22john%20major%22%20%22good%20works%22&amp;f=false">23</a>.</p>
<p>Major was for seven years the rector at Magdeburg. He finally settled in Wittenberg. There he was appointed one of the ministers of the university, and "minister of one of the churches" there in Wittenberg. <em>Id.</em></p>
<h3>General Biography, 1807 on George Major</h3>
<p>Another encylopedia provides more detail on the battle Major maintained against the sola fidists within the Lutheran movement. We read in John Aikin, William Enfield, Mr. Thom Nicholson, <em>General biography: or, Lives, critical and historical, of the most eminent persons of all ages, countries, conditions, and professions, arranged according to alphabetical order </em>(G. G. and J. Robinson, 1807) Volume 6 at <a href="http://books.google.com/books?id=XEUDAAAAYAAJ&amp;dq=%22john%20major%22%20%22good%20works%22&amp;pg=PA485#v=onepage&amp;q=%22john%20major%22%20%22good%20works%22&amp;f=false">485</a> the following:</p>
<p style="padding-left: 30px;">He had not been long returned to the divinity chair, before he incurred the<strong><em> odium of the more rigid disciples of Luther</em></strong>, by maintaining with great ability<strong><em> the opinion held by Melancthon</em></strong> and others, <strong>concerning the necessity of </strong><span class="gstxt_hlt"><strong>good works </strong></span><strong>in order to the attainment of salvation</strong>. Hence arose a controversy between the <em>rigid </em>and <em>moderate </em>Lutherans, which was carried on with that keenness and animosity, which were peculiar to all debates of a religious nature at that period. In the course of this controversy, Major had reason to <strong><em>complain of the malice or ignorance of his adversaries</em></strong>, who explained his doctrine in a manner quite different from that in which he intended it should be understood; and,<strong><em> at length, he renounced it entirely</em></strong>, that he might not appear fond of wrangling, or be looked upon as a disturber of the peace of the church. He died in 1574 at the age of seventy-two. His works, consisting of " Commentaries" upon the evangelists, and the apostolical epistles, " Homilies "on the gospels and epistles for Sundays and festivals, learned " Dissertations," " Theses," have been collected together, and published in three volumes, folio. <em>Mdchior. Adam Fit. Germ. Theol. Moreri. Mosh Hist. Eccl. sac. XVI. sect. Hi. par. ii. cap. </em>I.</p>
<h3>Modern Lutheran History on This Episode</h3>
<p>In the "<a href="http://www.concordialutheranconf.com/cl_articles/CLO_articleERS_jan1995.html">Majoristic Controversy</a>" in the January / February 1995 issue of <strong><em>The</em></strong> <strong><em>Concordia Lutheran, </em><span style="font-weight: normal;">we read a biased account of Major's efforts to vindicate Melancthon's position but yet it is informative:</span></strong></p>
<p style="padding-left: 30px;">Major's error may be summarized by the Latin phrase, causa sine qua non. Literally this means, a cause without which not. Idiomatically it means a necessary or essential cause. George Major taught that good works are a necessary cause to salvation! Obviously this is the same as saying that good works are necessary to justification. This false position had already arisen before Luther died. It had been expounded earlier by<strong><em> none other than Melancthon in his 1535 treatise called, Loci</em></strong>. Melancthon actually coined the phrase, causa sine qua non. However, Luther in private and others in public challenged Melancthon, whereupon Melancthon modified and somewhat backed off of his position. However, the leaven had begun to spread. Later George Major picked up on Melancthon's causa sine qua non and publicly championed this error that <strong>good works are necessary to salvation</strong>. Soon Major gained avid<strong><em> support from Menius</em></strong> who also began to teach that good works are necessary to salvation.</p>
<h3>More Balanced History by Mosheim in 1867</h3>
<p>Mosheim, a Lutheran historian, recounts this episode in great detail. In Johann Lorenz Mosheim, <em>Mosheim's institutes of ecclesiastical history, ancient and modern</em> (W. Tegg, 1867), we read:</p>
<p style="padding-left: 30px;"><span class="gstxt_hlt">[<a href="http://books.google.com/books?id=EIEPAAAAIAAJ&amp;lpg=PA649&amp;ots=j6y9ZHRCmB&amp;dq=%22george%20major%22%20%22good%20works%22%20melancthon&amp;pg=PA648#v=onepage&amp;q=%22george%20major%22%20%22good%20works%22%20melancthon&amp;f=false">648</a>] On the </span>death of Luther, in 1546, Philip Melancthon became the head and leader of the theologians of the Lutheran church. lie was undoubtedly a great and excellent man....He supposed that certain opinions maintained by Luther against the papists,—for instance, concerning <em><strong>faith as the </strong></em><span class="gstxt_hlt"><em><strong>sole ground </strong></em></span><em><strong>of justification, the necessity </strong></em><span class="gstxt_hlt"><em><strong>of good works </strong></em></span><em><strong>in order to salvation</strong></em>, and the inability of man to convert himself to God,—<em><strong>might be softened down a little</strong></em>, so as not to give occasion to others to mistake. ****</p>
<p style="padding-left: 30px;">The commencement of these <span class="gstxt_hlt">calami</span>ties was in the year 1548, when <span class="gstxt_hlt">Maurice, </span>the new elector of Saxony, directed Melancthon and the divines of Wittemberg and Leipsic to assemble at Leipsic, and to consider how far <span class="gstxt_hlt">the noted Interim </span>which Charles V. would <span class="gstxt_hlt">obtrude </span>upon Germany might be received. Melancthon, partly through fear of the emperor and partly from his native mildness and moderation, here decided with the concurrence of the other divines that in things indifferent (и <em>rebus adiaphoris) </em>the will of the emperor might be obeyed.'</p>
<p style="padding-left: 30px;"><strong><span style="font-weight: normal;">[<a href="http://books.google.com/books?id=EIEPAAAAIAAJ&amp;lpg=PA649&amp;ots=j6y9ZHRCmB&amp;dq=%22george%20major%22%20%22good%20works%22%20melancthon&amp;pg=PA649#v=onepage&amp;q=%22george%20major%22%20%22good%20works%22%20melancthon&amp;f=false">649</a>]</span><em> Among </em></strong><span class="gstxt_hlt"><strong><em>things indif</em></strong></span><strong><em>ferent</em></strong> or <em>Adiapkora, </em><span class="gstxt_hlt">Melancthon </span>and his associates reckoned many things which Luther deemed of great importance, and which therefore his genuine followers could not account indifferent; for instance,<em><strong> the doctrine of justification before God by faith alone, the necessity of </strong></em><span class="gstxt_hlt"><em><strong>good works </strong></em></span><em><strong>in order to [receive final] salvation</strong></em>, the number of the sacraments, several ceremonies contami* nated with superstition, extreme unction, the dominion of the Roman pontiff and of bishops, certain feast days long abrogated, and other things. Hence arose the violent contest called the Adiaphoristic controversy;<span class="gstxt_sup">1</span> which was protracted many years, and in which the defenders and<strong><em> advocates of the old doctrines of Luther (at the head of whom was Matthias Flacius</em></strong> of Illyricum) <em><strong>opposed with immense fervour the </strong></em><span class="gstxt_hlt"><em><strong>Wittemberg </strong></em></span><em><strong>and Leipsic divines, especially </strong></em><span class="gstxt_hlt"><em><strong>Melancthon, </strong></em></span><em><strong>by whose counsel and influence the whole had been brought about, and accused them of apostasy from </strong></em><span class="gstxt_hlt"><em><strong>the true religion</strong></em>. </span>On the other hand, <span class="gstxt_hlt">Melancthon </span>and his disciples and friends defended his conduct with all their strength.</p>
<p style="padding-left: 30px;">In this sad and perilous controversy there were two principal points at issue. First, whether the things which <span class="gstxt_hlt">Melancthon </span>deemed indifferent actually were so, which his adversaries denied. Secondly, whether it is lawful in things indifferent and not essential to religion to succumb to the enemies of truth.</p>
<p style="padding-left: 30px;">This Adiaphoristic controversy was the fruitful purent of other and equally pernicious contests. In the first <span class="gstxt_hlt">place, </span>it produced the contest with<strong><em> </em></strong><span class="gstxt_hlt"><strong><em>George Major</em></strong></span><span class="gstxt_hlt">, </span>a divine of <span class="gstxt_hlt">Wittemberg, respecting </span>the <strong><em>necessity </em></strong><span class="gstxt_hlt"><strong><em>of good works </em></strong></span><strong><em>to salvation</em></strong>. <span class="gstxt_hlt">Me</span>lancthon had long been accustomed to concede, and in the consultation at Leipsic in 1548 respecting the Interim, he with his associates confessed, that <em><strong>it </strong></em><span class="gstxt_hlt"><em><strong>might </strong></em></span><em><strong>be</strong></em><span class="gstxt_hlt"><em><strong>said without </strong></em></span><em><strong>prejudice to the truth </strong></em><span class="gstxt_hlt"><em><strong>that good works </strong></em></span><em><strong>are necessary to salvation</strong></em>. But аs the defenders of the old Lutheran theology censured this declaration, as being contrary to the doctrine of Luther and highly useful to the popish cause,<em><strong> Major in the year 1552 defended it against Nicholas Amsdorf, in a tract </strong></em><span class="gstxt_hlt"><em><strong>expressly on </strong></em></span><em><strong>the subject of the necessity of </strong></em><span class="gstxt_hlt"><em><strong>good works</strong></em></span><span class="gstxt_hlt">. </span>And now broke out again a fierce and bitter contest, such as all the religious controversies of that age were, between the more rteid Lutherans and the more lax. And in the course of it, Nicholas <strong>Amsdorf</strong>, a strenuous vindicator of Luther's doctrines, was carried so far by <span class="gstxt_hlt">the heat of </span>controversy as to maintain that <span class="gstxt_hlt"><strong><em>good works </em></strong></span><strong><em>are pernicious to salvation</em></strong>.</p>
<p style="padding-left: 30px;">****</p>
<p style="padding-left: 30px;">[<a href="http://books.google.com/books?id=EIEPAAAAIAAJ&amp;lpg=PA649&amp;ots=j6y9ZHRCmB&amp;dq=%22george%20major%22%20%22good%20works%22%20melancthon&amp;pg=PA650#v=onepage&amp;q=%22george%20major%22%20%22good%20works%22%20melancthon&amp;f=false">650</a>] Major bitterly complained that his opinion was misrepresented by his opponents; and at last, that he might not appear to continue the war and disturb the church unreasonably, he gave it up. Yet the dispute was continued and was <strong><em>terminated only by the Formula of Concord</em></strong>.</p>
<h3>1556 Attacks on Law-Position of Major</h3>
<p>Ryan C. MacPherson, Ph.D, "<a href="http://www.ryancmacpherson.com/publications/26-research-papers/73-a-lutheran-view-of-the-third-use-of-the-law.html">A Lutheran View of the Third Use of the Law</a>,"<em> Systematic Theology </em>(The Means of Grace, Bethany Lutheran Theological Seminary, Fall 2009) at 405 explains what happened next:</p>
<p style="padding-left: 30px;">The Antinomian Controversy developed into a second phase in 1556 when Andrew Poach, pastor in Erfurt, issued a strong statement <strong><em>against George Major’s heretical claim that good works are necessary for salvation</em></strong>. Poach, soon joined by Pastor Anton Otto of Nordhausen, Professor Andrew Musculus of Frankfurt an der Oder, and Pastor Michael Neander of Ilfeld, <strong><em>denied that the Law had a didactic or normative function for Christians</em></strong>, with Poach even going so far as to deny the Law any function whatsoever in the assembly of believers. Poach, Otto, and Musculus later moderated their expressions, admitting that they had overreacted against Major’s legalism by slipping into antinomianism themselves. Musculus, in fact, helped to put the orthodox via media into its polished expression in the Bergic Book that became the Solid Declaration of the Formula of Concord. Article V rejected Major’s position, while Article VI affirmed<strong><em> the Law’s “third” function, namely, to serve as a “rule” for Christian sanctification</em></strong>.</p>
<h3>Resolved in 1580 Against Majoristic Position</h3>
<p>Without admitting that Lutherans officially adopted Major's position in 1551, the Concordia Lutheran says this position was done away with in 1580 in reliance upon the words of Paul:</p>
<p style="padding-left: 30px;">The Majoristic Controversy was finally and formally <strong><em>settled</em></strong> by Article IV, "Of Good Works," of the Formula of Concord 1580. We shall present what Article IV says on this matter. We shall quote from the Epitome which is the shorter version of the Formula of Concord. We shall present both the Affirmativa (the affirmed, true doctrine) and the Negativa (the rejected false doctrine). They read as follows from Pages 797-801 of the <em>Concordia Triglotta</em>:</p>
<p><strong>AFFIRMATIVA</strong></p>
<p><strong>Pure Doctrine of the Christian Churches concerning This Controversy</strong>.</p>
<p>For the thorough statement and decision of this controversy our doctrine, faith, and confession is:<br />1. That good works certainly and without doubt follow true faith, if it is not a dead, but living faith, as fruits of a good tree.<br />2. We believe, teach, and confess also that<strong><em> good works should be entirely excluded</em></strong>, just as well<strong><em> in the question concerning salvation as in the article of justification before God</em></strong>, as the apostle testifies with clear words, when he writes as follows: Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works, saying, Blessed is the man to whom the Lord will not impute sin, Rom. 4,6 ff. And again: 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.</p>
<p>*****  "<a href="http://www.concordialutheranconf.com/cl_articles/CLO_articleERS_jan1995.html">Majoristic Controversy</a>" in the January / February 1995 issue of <em>The Concordia Lutheran</em></p>
<p>One can see that unlike Major and Melancthon who quoted Jesus for the doctrine of secondary justification, the Affirmative only cited Paul. And it is from this point forward, as Bonhoeffer said, we achieved a "Christianity without Christ."</p>
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<td valign="top" ><p style="text-align: right;">"Jesus' proclamation of the Way of the Cross has been replaced by Paul's proclamation of the Cross." <em></em></p>
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<h3>Recommendations</h3>
<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">A new book that focuses on Jesus' words on salvation (justification and atonement are by repentance from sin and obedience besides faith, and not from faith alone), pursuing the line of reasoning that led Dietrich Bonhoeffer in<em> Cost of Discipleship</em> (1937) to proclaim Jesus taught a gospel of "costly grace."</span></p>
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<div>"<a target="_blank" href="/images/stories/Books/Tyndale%20Preface%20to%20NT.pdf" title="&quot;Prologue upon the Gospel of St. Matthew&quot; Tyndale">Prologue upon the Gospel of St. Matthew</a>," <em>Preface to the New Testament </em>(1534) by William Tyndale, 6 pp.<br />"<a target="_blank" href="/images/stories/Books/The_Discourses_of_the_Right_Reverend_George%20Horne_1824_refutation_of_faith_alone.pdf" title="&quot;Works Wrought Through Faith&quot; Rev. Horne">Works Wrought Through Faith</a>," Rev. George Horne, 1824, 22 pp.<br />"<a target="_blank" href="/images/stories/Books/Fides%20Formata%20by%20Jeremy%20Taylor%20published%201851%20%2012pp.pdf" title="&quot;Fides Formata, or Faith Working by Love,&quot; Rev. Jeremy Taylor">Fides Formata, or Faith Working by Love</a>," by Rev. Jeremy Taylor (1667)(published 1851), 12 pp.<br />"<a target="_blank" href="/images/stories/Books/Augustine%20Faith%20&amp;%20Works%20excerpted.pdf" title="&quot;Faith and Works&quot; Augustine">Faith and Works</a>," Augustine (413 A.D.) (published 1847), 49 pp.<br />"<a target="_blank" href="/images/stories/Books/Paley%20vol%206%20p%20201%20Necessity%20of%20a%20Good%20Life.pdf" title="&quot;On the Necessity of a Good Life&quot; Rev. Paley">On the Necessity of a Good Life</a>," Rev. William Paley (published 1825), 21 pp.</div>
<div>"<a target="_blank" href="/images/stories/Books/Free%20Will%20Baptist%20Jan%201860%20-%20Nature%20and%20Relations%20of%20Faith%2017pp.pdf" title="&quot;Nature and Relations of Faith,&quot; Free Will Baptist">Nature and Relations of Faith</a>," <em>Free Will Baptist</em> (Jan. 1860), 17 pp.</div>
<div>"<a target="_blank" href="/images/stories/Books/1848%20Religious%20magazine%20Justification%2064%20pp.pdf" title="&quot;Justification&quot; The Religious Magazine"><span>Justification</span></a>," <span style="text-decoration: underline;">The Religious Magazine</span> (Sept. 1848), 64 pp.</div>
<div>Kenneth Sylvan Guthrie, <em>The soteriology of Jesus </em>(Dunlap Printing Co., 1896) at<span> <a href="http://books.google.com/books?id=nAYOAAAAYAAJ&amp;dq=jesus%20words%20on%20salvation&amp;pg=PA88">88</a></span>-90</div>
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<h2>Forgiveness - Salvation in Original Testament:</h2>
<div style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">6 Seek the Lord while he may be found; call upon him while he is near; 7 let the <strong><em>wicked forsake his way,</em></strong>and the unrighteous man his thoughts; let him return to the Lord, that he may have compassion on him, and to our God, <em><strong>for He will abundantly pardon</strong></em>. (Isaiah 55:6-7)</span></div>
<h2>Heresies About Salvation</h2>
<p><span style="font-family: 'times new roman', times; font-size: 12pt;"><a href="/JWOS/heresy-of-eternal-security.html">The Heresy of Eternal Security</a> - examples such as Bob George<br /> <br /></span></p> </td>
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<h2>Supplements to Chapters from<em> Jesus' Words on Salvation</em></h2>
<p>This is material that was shortened in the printed book to merely a summary. Here is the detailed analysis.</p>
<p><a target="_blank" href="/images/stories/Salvation/Rebuttal Argumentst - Right to Tree of Life.pdf" title="Answers to Rebuttals to the Right to the Tree of Life">Answers to Rebuttals to The Right to Tree of Life</a><br /><a target="_blank" href="/images/stories/Salvation/Rebuttal to Jesus Answer to Direct Question.pdf" title="Answers to Rebuttals to Jesus' Answer to the Direct Question on How to Obtain Eternal Life">Answers to Rebuttals to Jesus' Answer to The Direct Question On How to Obtain Eternal Life</a><br /><a target="_blank" href="/images/stories/Salvation/Rebuttal to Count the Cost.pdf" title="Answers to Rebuttals on Counting the Cost">Answers to Rebuttals on Counting the Cost</a></p>
<p><a href="/images/stories/Salvation/versesonlostvsaved.pdf">Verses in Table format on Lost versus Saved</a> -- illuminating chart</p> </td>
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<h3>Recommendations</h3>
<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
<p> </p> </div>
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<h2>Preface</h2>
<p>Have you ever wondered what Jesus taught was the means to be saved? What was Jesus’ Gospel if you summarized only Jesus’ words on salvation?</p>
<h2><strong>Bonhoeffer’s Claims</strong></h2>
<p>In 1937, the famous Lutheran Pastor named Dietrich Bonhoeffer did just that. He summarized the gospel only relying upon Jesus’ words. He ignored all other sources. Do you know what Bonhoeffer found in <em>The Cost of Discipleship</em> (1937)(reprint Simon &amp; Schuster: 1995)?</p>
<p>Bonhoeffer claims to have discovered Jesus taught a Gospel of Costly Grace. Bonhoeffer says we have somehow been misled to accept an opposite gospel. The message of what Bonhoeffer first coined as the gospel of <em><strong>cheap grace</strong></em>.1 Bonhoeffer threw down quite a challenge. The response? Essentially, because Bonhoeffer died as a martyr at Nazi hands, he is often spoken about with great respect. Yet, his critique of modern Christian doctrine is largely ignored.</p>
<p>In fact, some believers even read Cost of Discipleship but still do not somehow realize Bonhoeffer is calling for a new reformation. It is not for lack of bluntness. Bonhoeffer in one passage said we had developed a “Christianity without Christ.” (<em>Id</em>. at 59.) He says our salvation doctrine emphasizes belief to the neglect of Jesus’ repeatedly-stated requirement of repentance and that a Christian observe all Jesus’ teachings and commands.</p>
<p>Bonhoeffer argued that Jesus always insisted such costs were necessary for salvation-sake of a disciple. Bonhoeffer said we have shifted away from what Jesus taught. If Christ returned and preached today the same gospel He preached 2000 years ago, Bonhoeffer said most in the church would dismiss His words on doctrinal grounds. (<em>Id</em>., at 35.)</p>
<p>Bonhoeffer says we have employed disparaging labels for what Jesus taught, making social pressure to conform to cheap grace doctrine more important than Jesus’ words. As a result, Bonhoeffer said “if Jesus Himself — alone with His word — could come in our midst at sermon time,” a significantly large group would “reject” His message. (<em>Id.</em>, at 35.)</p>
<p>What more could Bonhoeffer do to get our attention? He was saying we had developed within the mainstream a false doctrine on salvation.</p>
<p>Thus, this book charts out a course to test Bonhoeffer’s claims. He offered up proofs. He explained them in pastoral style. He set forth Jesus’ teachings, parables and similes.</p>
<p>However, Bonhoeffer unfortunately has failed so far. Bonhoeffer assumed using Jesus’ plain-speaking passages would be enough for Christians to reject the gospel of cheap grace. Bonhoeffer assumed Christians would simply recognize the Master’s voice and follow it. However, Bonhoeffer overlooked the bewitching and beguiling effort of Satan, just like Satan worked in the garden.</p>
<h2>A Change In Approach From Bonhoeffer’s Method</h2>
<p>What will be different here from Bonhoeffer’s approach?</p>
<p>First, we will systematically identify all of Jesus’ direct statements and parabolic statements on salvation.</p>
<p>For example, it is a direct statement when Jesus says “all those who obey My Teaching should never ever die.” (John <a href="http://www.biblegateway.com/passage/?search=John+8%3A51&amp;version=NIV">8:51</a>.) It is a direct teaching when Jesus says “every tree without good fruit is cut down and thrown in the fire.” (Matt.<a href="http://bible.cc/matthew/7-19.htm"> 7:19</a>.) It is a direct statement when Jesus says you have two choices: you can go to “heaven-maimed” or “hell-whole.” (Mark<a href="http://www.biblegateway.com/passage/?search=Mark+9%3A42-47&amp;version=NIV"> 9:42-47</a>.)</p>
<p>The reason to focus on direct statements is they are all powerful tools to assist in unlocking any alleged ambiguity in a parable. For example, some misconstrue parables to wrong conclusions. We know they are wrong conclusions by comparing them to Jesus’ direct statements on salvation. Thus, we can detect and expose such error by familiarizing ourselves with Jesus’ direct statements pertinent to salvation. Hence, direct statements by Jesus have a priority, for they serve as building-blocks to understand parables.</p>
<p>This relationship between direct statements and parables is mentioned by Mark in his gospel. The Gospel of Mark notes Jesus gave direct statements to His disciples to clarify meanings of parables which He spoke to a general audience. At the end of a group of parables (4:33), Mark writes: “With many such parables he spoke the word to them [i.e., the crowds] as much as they could understand.” Then in verse 34 Mark adds: “He did not speak to them without a parable, but privately to his own disciples he explained everything.”</p>
<p>Therefore, these direct statements represent Jesus’ plain explanation of His principles to His disciples. Accordingly, we will prioritize Jesus’ direct statements as spelling out clearly the terms of salvation. These passages are clear enough on their own, and need no or little elucidation. However, they help elucidate the parables if we had any doubt about the parables.</p>
<h2>My Beliefs</h2>
<p>As you read, please remember always that I am directing you to follow Christ, and His teaching. I love the Lord Jesus Christ, and pray I would always be willing to do and follow anything and everything He asks. I believe in His resurrection; Jesus died for our sins; He is Lord and Messiah; divine (indwelled by the Father as Jesus says in John <a href="http://bible.cc/john/14-10.htm">14:10</a>) and one with the Father; and He will return to Judge the Living and the Dead.</p>
<p>The question in this book is not about the facts regarding Jesus, which I assume every reader accepts. The question is whether if you accept these facts means you now “sit back, relax and enjoy your salvation,” as J. Vernon McGee insists is true.2 Or is something else certainly required, just as William Tyndale — the great English Reformer — said?</p>
<h2>A Parade of Witnesses Includes Tyndale and Shockingly The (Mature) Luther Too</h2>
<p>The Lutheran pastor Bonhoeffer was not alone in attacking cheap grace. He had many predecessors. The earliest rebuttals to cheap grace included Apostles Matthew,<sup>3</sup> Peter,<sup>4</sup> and John,<sup>5</sup> as well as James<sup>6</sup> and Jude.<sup>7</sup> There also was Tertullian (207 A.D.)<sup>8</sup> and Augustine (413 AD).<sup>9</sup></p>
<p>Furthermore, as we discuss below at page vi et seq, there were many who attacked cheap grace among the leading Protestant Reformers. This included William Tyndale, Erasmus, and Melancthon (Luther’s closest confidant). To the surprise of many, we can even say Luther radically but quietly changed his salvation-doctrine by 1541. At that point, he too rejected faith alone as sufficient for believers.<sup>10</sup> (Calvin too criticized faith alone doctrine sometimes.)<sup>11</sup></p>
<p>Among the many other predecessors who shared Bonhoeffer’s view were John Locke, Jeremy Taylor and Menno</p>
<p>Simons of the Netherlands. There was also William Paley,<sup>12</sup> John Wesley,<sup>13</sup> and Charles Finney.<sup>14</sup> Finally, there was Kierkegaard and Bonhoeffer himself. Thus, the road tread here has been covered before. Yet, this time, we hope by examining all counter-arguments and speaking clearly, the debate can finally end.</p>
<h2>Encouragement From Tyndale: His Stunning Reversal On Faith Alone</h2>
<p>The English Reformation began principally with William Tyndale (1494-1536) — a scholar in ancient Greek, trained at Oxford and Cambridge. He became proficient too in Hebrew to perform his translation work on the ‘Old Testament.’ Tyndale died a martyr, strangled and then burned at the stake. He was the first to publish the New Testament in English. At the time of his first English translation of the New Testament in 1526, Tyndale had already firmly converted to Luther’s doctrine of Faith Alone.</p>
<p>In fact, in 1528, Tyndale had publicly endorsed justification by faith alone after his meeting Luther in 1524. Yet, beginning in 1530 and continuing until his death in 1536, Tyndale made a stunning reversal on faith alone doctrine. When he did so, Tyndale was at the height of his Bible translation work, and was still only age 34.</p>
<p>What was this change? Tyndale adopted what the first reformer — a Dutchman named Erasmus (1466-1536) of Oxford<sup>15</sup> — had christened in 1530 as <em>duplex iustitia</em>. In English, this means double justification. Tyndale’s elaboration on Erasmus’ doctrine lived on in the minds of famous men such as John Locke, Jeremy Taylor, George Horne, William Paley, and Charles Finney.</p>
<h2>Recognition Of Tyndale’s Stunning Rejection Of Faith Alone</h2>
<p>There is absolutely no disagreement among the leading scholars about Tyndale’s final views on salvation. Cross, for example, explains: “Increasingly in his last years....[Tyndale was] moving away from the doctrine of faith alone, [and] emphasized the covenant [and] works....”<sup>16</sup> Another evangelical scholar admits Tyndale “certainly did not” remain “loyal” to Luther’s “doctrine on justification.”<sup>17</sup> Tyndale’s later doctrine was “overthrowing the whole basis of the [German] Reformation: which is to say justification by faith alone.”<sup>18</sup> Tyndale’s lessons are clearly recognized as reflecting Erasmus’ doctrine of ‘double justification.’ Tyndale is described pejoratively, accordingly, as allowing “works a decisive role in salvation,” which made the “theology of Tyndale...legalistic.”<sup>19</sup> Claire Cross concludes the idea of “double justification” is “the position which Tyndale eventually reached.”<sup>20</sup></p>
<h3>Tyndale’s Biography</h3>
<p>There is no doubt of the spiritual journey that preceded Tyndale’s stunning reversal on salvation doctrine. In 1524, he went to Germany, and met with Luther. When Tyndale came back, he published in English in 1528 Luther’s sermon Justification by Faith. Tyndale did so by putting his own name to it, with some original embellishments. It was entitled Parable of the Wicked Mammon. Luther and Tyndale were obviously collaborating at this juncture.</p>
<h3>Doctrine of Double Justification</h3>
<p>Something happened to Tyndale by 1530. He had second thoughts on Luther’s doctrine. He developed ideas which ultimately led him to reject as dangerous Luther’s youthful ideas on faith alone. Tyndale endorsed in substance what Erasmus had first proposed in 1530 — the doctrine of double justification.<sup>21</sup> It was Erasmus’ solution to reconcile Paul’s Gospel of faith alone to Jesus’ Gospel. It was ingenious, to say the least. One can affirm, as Bonhoeffer does too, that “faith alone justifies,” but then append, as Bonhoeffer does, “but love perfects.” (Bonhoeffer, <em>Testament</em> (1995) at 251.)</p>
<p>As elaborated by Tyndale, this doctrine teaches that justification begins by faith alone for the non-Christian, but thereafter further justification requires obedience, works and stern repentance for a Christian to remain justified. The way William Tyndale put it was that faith alone initiates your salvation and brings salvation, but “if thou wilt not go back again, but continue in grace, and come to that salvation and glorious resurrection of Christ thou must work and join works to faith in will and deed too....” (William Tyndale, <em>The Works of the English Reformers: William Tyndale and John Frith</em> (Ebenezer Palmer: 1831) at 8.)</p>
<h3>Double Justification: Best Set Forth By John Locke</h3>
<p>John Locke provided one of the clearest statements of Tyndale’s doctrine — an elaboration and tightening up of what Erasmus first dubbed as double justification. Locke said Paul in Romans 8:13 implies that from those who “are actually under the covenant of grace, good works are strictly required, under the penalty of the loss of eternal life.” What then of Paul’s ‘faith, not works’ (Eph. 2:8-9) doctrine? John Locke says grace initiates without works, but once in grace, works are required. “Thus, grace and works [coexist], without any difficulty.” Locke says this solves the “perplexity and seeming contradiction” within Paul’s doctrine. Locke says that without this solution, many are led to a “mistake concerning the kingdom of God.” Locke then summed up by saying what initiates by faith translates us into the kingdom, and into the “way of eternal life” but thereafter we are only “sure to attain” it if we have “persevered in that life which the Gospel required, viz., faith and obedience.”<sup>22</sup></p>
<p><strong>Biography of Tyndale</strong>. Early in his career, Tyndale endorsed with one qualification Luther’s core doctrine on Justification by Faith in a book entitled The Parable of the Wicked Mammon (1528). This book is a sermon of Luther on justification delivered in the mouth of Tyndale. However, it also contains Tyndale’s explanations and qualifications.</p>
<p>These gave the “matter... a perfectly original” meaning.<sup>23</sup> Thus, in <em>Parable of the Wicked Mammon</em>, Tyndale echoes all of Luther’s youthful salvation principles, such as justification by faith alone and the lack of any need to strive to do good works for salvation-sake. Tyndale added just one significant qualifier to Luther. Tyndale merely insisted repentance is a distinct means of how a Christian remains forgiven of later sin. Tyndale writes in theParable: “So that if through fragility we fall a thousand times in a day, yet if we do repent again, we have always mercy laid up for us in store in Jesus Christ our Lord.”<sup>24</sup> Luther originally had said the same thing, but without “if we do repent again.”<sup>25</sup> This was purposeful by Luther. The youthful Luther taught contrition was irrelevant to forgiveness. (Luther, <em>Sermon on Indulgences</em>, 1517.) Faith alone was all that was required to receive God’s forgiveness at all times, according to the young Luther.</p>
<p>Hence, one can see at this juncture, Tyndale was drawing a very fine and single line against Luther’s doctrine. Tyndale was insisting ongoing justification, distinct from initial justification, depended on repentance from sin. As time progressed, and as Tyndale was engaged in more and more translation, this single line of difference ended in the rejection of Luther’s ideas of faith alone as dangerous for at least a believer.</p>
<p>After Tyndale’s first English New Testament was printed in 1526 when he was age 30, Tyndale embarked on translating the ‘Old Testament’ in 1530. Tyndale’s commentaries on Moses’ writings at this juncture put him at complete odds with the youthful Luther. (As we shall see, Tyndale was firmly on Jesus’ side. See Matt. 5:19.) Rather than any idea of the Law receding into oblivion, or of separate covenants, Tyndale’s view now was that the “Old Testament and New Testament comprised one covenant, and a covenant was understood as a contract.” In this, “God had revealed what man can and cannot do.” Thus, while “justification by faith” was the solvent for sin, still “the justice perceived by Moses set the forgiven sinner into a path of unswerving obedience.”<sup>26 </sup>The “Old and New” make “one gospel.”<sup>27</sup></p>
<p>In 1534, in Tyndale’s Preface to the New Testament, the break with Luther’s early ideas was final and irreparable. Yet, this divorce was based on reading Jesus’ words in Matthew in their superior right over anyone else’s doctrine. Tyndale, now age 38, was at his most mature in knowledge of Biblical languages, with the best training of that day — from Oxford and Cambridge. He was also at the height of his mental faculties. Yet, undoubtedly, Tyndale was also a verifiable reformer and a hero of unquestioned stature against the errors of Catholicism. But now in the Preface to the New Testament, Tyndale began bit by bit to allow Jesus’ words to demolish faith alone doctrine.</p>
<p>Tyndale began by saying that God’s mercies only apply to those who “meek” themselves before God and “keep His Laws.”<sup>28</sup>Tyndale in the very next sentence then vigorously denounced faith alone doctrine: “Now if any man, that submitteth not himself to keep the commandments, do think that he hath faith in God, the same man’s faith is vain, worldly, damnable, devilish, and plain presumption, as is above said, and is no faith that can justify, or be accepted before God. And that is it that James meaneth in his epistle. For “how can a man believe” [and be justified without works].” (Tyndale, <em>Doctrinal Treatises, id</em>., at 470.)</p>
<p>Tyndale goes on to explain: “Now read all the scripture, and see where God sent any to preach mercy to any, save unto them only that repent, and turn to God with all their hearts, to keep his commandments. Unto the disobedient, that will not turn, is threatened wrath, vengeance and damnation, according to all the terrible acts and fearful examples of the Bible.” Tyndale then says some read the promises of salvation for faith out-of-context of the entire covenant of God. “Moreover, where thou findest a promise, and no covenant expressed therewith, there must thou understand a covenant; that we, when we be received to grace, know it to be our duty to keep the law.” <em>Id</em>.at 471. Tyndale then severly warns those guilty of reading the promises of God about grace out-of-context — without the conditions of obedience. Tyndale is alarmed at the contrary doctrine (faith alone), saying: “This have I said, most dear reader, to warn thee, lest thou shouldest be deceived, and shouldest not only read the scriptures in vain and to no profit but also unto thy greater damnation." Tyndale insisted: “For God offereth mercy upon the condition that he [the listener] will mend his living."<sup>30</sup> Tyndale then gives the same series of discussions of Jesus’ words that you will read in this book Jesus’ Words on Salvation.</p>
<p>For example, Tyndale says the Parable of the Unprofitable Servant proves those Christians who “live [obediently] thereafter” according to the commands receive life, but servants who do not do so but are unprofitable “shall lose the graceof true knowledge, and be binded again....” Tyndale goes on: “And [in] Luke xii [:47]), the servant that knoweth his master’s will, and prepareth not himself, shall be beaten with many stripes, that is, shall have greater damnation.” Tyndale thereupon keeps beating the stick on faith alone’s head: “And Matt, vii [:26-27], all that hear the word of God, and do not thereafter, build on sand: that is, as the foundation laid on sand cannot resist violence of water, but is undermined andoverthrown, even so the faith of them that have no lust nor love to the law of God, builded upon the sand of their own imaginations, and not on the rock of God’s word, according to his covenants, turneth to desperation in time of tribulation, and when God cometh to judge.”<sup>31</sup> Tyndale goes on and on, traversing much the same ground you will be reading in this book.</p>
<p>Interestingly, Tyndale was even a terrible ‘legalist’ by today’s standards when he satirized those who justified moving the Sabbath from Saturday to Sunday!<sup>32</sup> Tyndale for all his intellectual honesty was also spiritually honest. Tyndale’s 1530 work The Practyse of Prelates condemned King Henry’s divorce. King Henry’s bitter anger thereafter caught up with Tyndale. By liege of the authorities at Brussels, Tyndale was strangled and then burned at the stake in 1536. Yet, the lesson in all this is that a brilliant reformer — one fully cognizant of every argument of Luther and who had become a friend and collaborator of Luther’s (so much so Tyndale penned Luther’s ideas on justification as his own in 1528) — did in fact by 1530-1534 completely reject Luther’s youthful faith alone ideas.</p>
<h2>Tyndale Causes Luther To Quietly Abandon Faith Alone</h2>
<p>Did Tyndale turn Luther around to accept double justification, and abandon faith alone as justification of a believer? Yes, he did.</p>
<p>Let’s remember that Luther and Tyndale became associates in 1524 when Tyndale visited Luther in Germany. Tyndale could easily impress Luther as a man of greater learning in Greek and Hebrew than Luther himself. Their common bond was unique, and could provide a deep linkage few men will ever share. They were co-venturers in Bible translation, battling Catholic errors. This shared partnership of purpose and outlook would presumably have become solidified in 1524 when the two men met. In fact, one might think Luther regarded their intimacy as entirely special because he knew Tyndale was at least his equal, if not his superior, in learning. Luther would know better than anyone that Tyndale proved his friendship and solidarity. This was proven to Luther by Tyndale publishing as his own work Luther’s sermon entitled Justification by Faith. It was entitled <em>The Parable of the Wicked Mammon</em> (1528). No doubt Luther welcomed this spreading of the ‘gospel.’ Hence, the bond of respect by Luther for Tyndale must have been tremendous.</p>
<p>Could that tremendous respect have moved Luther to himself change his own doctrine on faith alone? It most certainly appears to be the best explanation for what happened to Luther in mid-1531 to the end of his life. The evidence can be found in four primary places: (1) the Catechisms of 1531; (2) Luther’s revolution on his view of the Mosaic Law in 1537; (3) the Lutheran agreement proposed at the Regensburg Diet of 1541; and (4) the actions of Luther’s close aid, Melancthon, in 1548 after Luther’s death, where he led the Lutheran Church to accept double justification as official doctrine from 1556 to 1580. (It was overturned in 1580.)</p>
<p>i. <strong><em>The Catechisms (1531) and the Antinomian Theses (1537)</em></strong></p>
<p>If one examines carefully the change by Luther in the 1531 Catechisms (and thereafter), you can see Tyndale must have similarly influenced even Luther himself to accept double justification. The Catechisms written by Luther are all about a Christian’s duty to obey the Ten Commandments and repentance as the means for forgiveness. (This is a salvation doctrine because without forgiveness, how could a Christian otherwise be saved?) You cannot find the word justification in the Shorter Catechism. You hear no mention of salvation by faith alone for the non-believer. Hence, Luther’s Catechisms are a precise reflection of what a believer indouble justification would present as the believer’s path for forgiveness and salvation with God. It is as if Tyndale were writing theCatechisms for Luther.</p>
<p>Evangelicals who have discovered this change in the Catechisms condemn Luther for it. For example, Miles Stanford said in theCatechisms the “Lutheran Church” turned into “legalism” by adopting an “unscriptural application of ‘the law as the rule of life’ for the believer.”<sup>33 </sup>Likewise, Pastor Dwight Oswald regards Luther’s Catechism as having made Luther a heretic. Oswald says Luther in the Catechism is so at odds with Paul’s doctrines that even Luther must be deemed lost and responsible for having led countless numbers to perish in hell.<sup>34</sup> Similarly, Calvinists at Calvin College skewer Luther’s 1531 edition of his catechism for departing from the faith he previously taught so boldly.<sup>35</sup></p>
<p>Yet, Luther at some point prior to his death in 1546 insisted his followers put greater stock in his Catechisms over anything he wrote previously. Luther’s biographer states: “Luther said that he would be glad to have all his works perishh except the reply to Erasmus and the Catechism.”<sup>36</sup> Why would Luther say this unless he himself felt some particular doctrines had changed for the better in the Catechisms? other than the Catechism and his reply to Erasmus.</p>
<p>Furthermore, the mature Luther likewise in his <em>Antinomian Theses</em> (1537) demonstrates he rejected his own earlier view of the Mosaic Law. In 1537, Luther favored precisely what Tyndale had come to teach about the Law from 1530 onward.</p>
<p>Prior to Tyndale’s 1530 revolution on the Mosaic Law still applying to a Christian, Luther in a sermon entitled How Christians Should Regard Moses given August 27, 1525 wrote this disavowal of any need to follow any part of the Mosaic Law:<sup>37</sup></p>
<p style="padding-left: 30px;">The sectarian spirits want to saddle us with Moses and all the commandments. We will just skip that. We will regard Moses as a teacher, but <strong><em>we will not regard him as our lawgiver</em></strong> — unless he agrees with both the New Testament and the natural law.</p>
<p style="padding-left: 30px;">So, then, <strong><em>we will neither observe nor accept Moses</em></strong>. Moses is dead. His rule ended when Christ came. He is of no further service....[E]ven the Ten Commandments do not pertain to us.</p>
<p>Luther even in mid-1531 still held the same view — just before Tyndale’s English treatises would arrive in German. Luther gave this speech in early 1531:</p>
<p style="padding-left: 30px;">The scholastics think that the judicial and ceremonial laws of Moses were abolished by the coming of Christ, but not the moral law. They are blind. When Paul declares that we are delivered from the curse of the Law <strong><em>he means the whole Law</em></strong>, particularly the moral law which more than the other laws accuses, curses, and condemns the conscience. The Ten Commandments have no right to condemn that conscience in which Jesus dwells, for Jesus has taken from the Ten Commandments the right  and power to curse us.<sup>38</sup></p>
<p>Then Luther experienced just as dramatic a reversal on the Law as took place for Tyndale in 1530. First, if you look at Luther’sCatechisms of late 1531-early 1532, you can see that the Longer and Shorter Catechism are both dominated by an exposition on each of the Ten Commandments.</p>
<p>Even the Sabbath appears, albeit moved to Sunday.39 Why this emphasis on the Law for a believer? Five years later, Luther’s rationale would be clearly explained in his <em>Antinomian Theses</em> (1537).<sup>40</sup> In this and the <em>Smalcald Articles</em> (1537), Luther says a Christian can spiritually die and become like a non-Christian for violation of the Ten Commandments. (Tyndale’s Double Justification doctrine.) Luther’s new teachings startled his faithful pupils. In <em>Antinomian Theses</em>, Luther echoes Tyndale’s new ideas on the Mosaic Law as well, saying: “To abolish the Law is there fore to abolish the truth of God.”41 Leaving the young Luther’s abandonment of the Mosaic Law out-to-dry, the mature Luther said anyone who would “discard the Law [given Moses] would effectively put an end to our obedience to God.” (<em>Don’t Tell Me That</em> (<em>Antinomian Theses</em>),<em> id.</em> at 32.) Yet, as we saw above, the young Luther earlier said in 1525 that Paul “abolished the Sabbath” and declared all the Law “abolished,” even the moral law.</p>
<p>What can explain the mature Luther’s reversal on salvation doctrine (done without fanfare) and the Mosaic Law (done with some fanfare)? Tyndale. Only a man of that character and influence over Luther can explain the sudden and major shift made by Luther. This earthquake in Luther’s thinking followed in precise synchronization the fundamental shift in Tyndale’s thinking which preceded shortly before each of Luther’s major shifts.</p>
<p>ii. <strong>The Regensburg Diet of 1541 Proves Luther’s Switch</strong></p>
<p>The story of the Regensburg (aka Regensberg) Colloquy (Diet) of 1541 proves that Luther materially changed his doctrine on salvation. To this conference Luther sent as his agents only two men: Bucer and Melancthon. What they proposed and obtained agreement on from the Roman negotiator was Tyndale’s doctrine of double justification.</p>
<p>Could Luther conceivably be surprised at this?</p>
<p>First, let’s look at Martin Bucer (1491-1551). He was a Lutheran pastor and a very early supporter of Luther — starting in 1518. During the 1530s, while still a Lutheran pastor, Bucer wrote several works to defend double justification.42 He used that term, first coined by Erasmus.</p>
<p>Let’s next look at the second agent Luther sent to Regensburg—Melancthon. He was the perpetual right-hand man of Luther at Wittenberg. Philip Melancthon (1497-1560) was a Professor of Greek and second only to Erasmus in excellence in Greek translation in all of Europe.<sup>43</sup> He was also a Latin scholar. Most important of all, Melancthon was indubitably Luther’s closest aid since the early days of the movement until Luther’s death. In 1521, with unmistakable zeal, Melancthon advanced justification by faith alone vigorously in a commentary on Romans.<sup>44</sup> This work was the first systematic commentary by the Lutheran party to defend their doctrines. Clearly, Melancthon was a knowledgeable, faithful zealous Lutheran reformer. In fact, Luther and Melancthon were inseparable partners, working side-by-side constantly at Wittenberg until Luther’s death in 1546. When Luther died, his final directions were given at his death-bed to Melancthon. “On the death of Luther, Philip Melancthon...was placed at the head of the Lutheran church.” (R. Adam,<em>The Religious World</em>: 358.) No matter what change in doctrine Melancthon went through, Luther never once criticized this man. Luther obviously knew Melancthon was of superior knowledge and intellect to himself.</p>
<p>Yet to the shock of many around Luther, in 1536, Melancthon left behind his firm hold on faith alone. He now deemed it only saved the non-believer. The believer was under the obligation of obedience and works for salvation’ssake. He had adopted double justification. This is first mentioned in a 1536 letter about pastor Cordatus of Niemeck. Melancthon writes: “New obedience is necessary by necessity of order of the cause and effect; also by necessity of duty or command; also by necessity of retaining faith, and avoiding punishments, temporal and eternal.” Then Melancthon says of Cordatus, having heard this teaching, he “stirs up against me the city, the surrounding countries, and the court itself, because, in explaining the controversy concerning justification, I said that <strong><em>renewed obedience was necessary to salvation</em></strong>.”<sup>45</sup></p>
<p>[2011 Update: Further research firmly confirms Melancthon's rejection of faith alone for a believer. See our <a href="/JWOS/george-major-and-melancthon.html">webpage</a> discussing George Major and Melancthon.]</p>
<p>Words could not be clearer than that Melancthon adopted Tyndale’s and Bucer’s doctrine of double justification. This was no temporary change in heart. In 1552, Melancthon urged his pupil George Major to publish a book entitled On the Necessity of Good Works (1552). This book insisted good works are necessary for the salvation of the believer. Faith alone justification is only true for the nonbeliever. (Again, this is double justification doctrine.) Melancthon used the controversy from this book to convene a Synod to resolve the issue. Using that forum, in 1556 the Lutheran Synod resolved the point in favor of double justification which stood firm until 1580. See page xxviii infra.</p>
<p>Thus, as of 1539, the double justification views of both Bucer and Melancthon were open for all to see.</p>
<p>What was Luther’s response to Melancthon’s change in outlook? Luther “was anxious to avoid any rupture or discord with Melancthon” and “knew also how to keep silence....”<sup>46</sup> Yet, Luther did more than that. In 1539, Luther chose Melancthon to work out a rapprochement with Catholics on a variety of doctrines, including justification. On behalf of Luther, Melancthon obtained agreement in a 1539 conference from the papal representatives on this double justification doctrine.47 Then Luther’s friend and co-pastor Martin Bucer drew up the list of agreed points in what later became known as the Regensburg Book “with its important article on justification.”<sup>48</sup></p>
<p>This Regensburg Book was to be used in preparation for a scheduled conference in April 1541 at Regensburg. This book reflected the prior oral agreements between Melancthon and the Roman party, including on double justification. As McGrath says, the double-justification wording was no surprise because Bucer must have written it. He was a strong public advocate of double justification among Lutherans.</p>
<p>Next, we move ahead two years. These negotiations from 1539 were ready to reach a final stage of approval on all points. Two months prior to the conference, on February 13, 1541, Luther had “in his hands the Regensburg Book.”<sup>49</sup> This is the same book which in material part was written by Luther’s friend Bucer. Could this idea of double justification have been written into the Regensburg Book by the Catholic side? Only the naive would think so. First, the entire idea originated with Protestants. It was never a Catholic notion. Double justification was first proposed by the anti-Catholic reformer Erasmus, then by Tyndale and then finally by Bucer — one of the drafters of the Regensburg Book — the very book we are trying to determine who originated its language on double justification.</p>
<p>The second proof this language originated with Bucer-Luther is that a Catholic would not have invented double justification doctrine. To Catholics, justification is solely by baptism, which for a baby neither involves faith nor works. See Footnote 53 on page xxv. To Catholics, a sacrament saves. They claim justification needs neither faith nor works as long as the Church dispensed baptism to you.</p>
<p>Thus, it is obvious that Luther, Melancthon and Bucer must have thought double justification was close enough that it could be the basis for reconciliation with the Catholic church. Hence, the proposal at Regensburg on double justification was of a totally Protestant origin: it was a doctrine first formulated by the anti-Catholic reformer Erasmus in 1530, then advanced by the reformer Tyndale in 1530, and pushed by the Lutherans Bucer and Melancthon in the mid-1530s. That’s why the language appears in the Regensburg Book in the first place, before the congress was even held.</p>
<p>Next, the Regensburg Diet began on April 5, 1541. Luther’s representatives were Melancthon and Martin Bucer who, as noted already, were both open advocates of double justification.</p>
<p>To this conference, the Landgrave of Hesse also appointed Johannes Pistorius to represent the Protestant side. He “stood loyal to Melancthon.”<sup>50</sup></p>
<p>After a series of negotiations, on May 2, 1541 both Melancthon on behalf of Luther and the representatives of the Pope announced an agreement on justification doctrine at Regensburg. “The participants at Regensberg Colloquy forged [agreement on] a double justification formula....”51 They agreed on “double justification,” saying a sinner is only justified by a “living and effectual faith” rather than a dead faith, i.e., one lacking works (hence requiring secondary jus tification of a Christian).52 Mere faith alone was discarded. Tyndale’s salvation doctrine had triumphed! However, it is often uncritically implied that Luther rejected on principle what Melancthon brought back from Regensburg. Typically, we read “Luther was [not] satisfied” with the article on justification, but the specifics are always sketchy. The truth is that before rejecting it, Luther in a letter defended the justification article to the Elector who was angry that it had abandoned faith alone. (Scott, 1828: 277, 281.) The Elector vented his anger particularly at Melancthon. Luther told the Elector not to be too hard on him. Luther said the justification article would only go into effect if all the other points in the conference were accepted by the Catholic church. (Scott: 281.) Luther encouraged him to let the issue alone because the conference would prove embarrassing to Catholicism, and weaken it. Luther then conceded faith alone was still an important principle, but many historians do not realize Luther was speaking of initial justification of an unbeliever, where this was still true. Luther was being coy with the Elector by not explaining how salvation for the Christian believer would be seen in a new light. (E.g., Scott: 278.)</p>
<p>In fact, to think Luther truly objected to secondary justification of the believer simply makes no sense.</p>
<p>First, Melancthon and Bucer were long-time confidants of Luther. They were no renegades. Second, Luther had to know in advance their open and notorious views on double justification. In fact, the only thing that makes sense is they were chosen particularly because of their shared view on that issue. Third, there was far too much preparation for this meeting to suggest Luther had not understood the Regensburg Book in advance. There had been two years of negotiation on the point of justification. Also, Luther’s friend Bucer wrote much of the Regensburg Book. Finally, and most important, the language on double justification was a Protestant idea from beginning to end, and was never a Catholic concept.</p>
<p>Thus, it begs all credulity to believe that Luther had not authorized the double justification agreement reached by his agents at the 1541 conference. In fact, Luther’s agreement with that doctrine is the only explanation why Luther chose these two men in the first place. Luther knew these two men, more than any of his other allies, sincerely believed and could defend the doctrine of double justification to the Catholics. It would take a lot to convince Catholics that justification was not by means of the sacrament of baptism.</p>
<p>Consequently, Luther must have given Melancthon permission in 1541 to accept double justification at Regensburg. It is not shocking therefore to consider the possibility that Luther himself had changed his salvation doctrine. Unmistakably, double justification was previously endorsed by Tyndale — someone in whom Luther was reposing great trust. Thus, it would not be at all surprising that Luther too had shifted in Tyndale’s direction.</p>
<p>So, if it was not principle that led Luther to reject the Regensburg agreement after the fact, what other reason than principle could explain Luther’s decision?</p>
<p>Timing of events plays a key role in proving what forces operated upon Luther. A deputation from the conference arrived at Wittenberg on June 9th to see Luther’s reactions to the final agreements on several points. Luther acknowledged to them that he previously had seen the article on justification. (Scott: 287.) Luther said he was willing to accept it even though it used Paul’s words in Galatians in a manner that he would not utilize. (Id.) Luther said that, however, he would do nothing to interfere with the acceptance of the articles. (Scott: 288.) For this, Lutherans praised Luther for his “prudence” and “temper” on this occasion. (Scott: 288.) Then before that deputation returned to Regensburg, Cardinal Caraffa (later a pope) told his Catholic negotiator, Contarini, that he had “betrayed the cause of the church, especially on the question of justification.” (Scott: 289.) For Catholics, justification would always be by baptism.<sup>53</sup></p>
<p>“Before the deputation [to Luther] had returned, the Roman party had destroyed all hope of union.”<sup>54</sup> Luther and everyone else had learned that the Roman higher authorities rejected the Tyndalian compromise on justification.</p>
<p>Only after Luther knew the Roman rejection of the justification article did Luther call back his agents’ agreement on justification and every other agreement.</p>
<p>Thus, Luther now knew before the deputation returned that he would be sticking his neck out unnecessarily if he himself continued to openly defend double justification. Only at this juncture did Luther then “demand... that even the articles agreed upon should be rejected.”<sup>55</sup></p>
<div>Moreover, how do those who portray Luther’s decision was based upon principle explain away the fact Luther had the Regensburg Book long before the 1541 Conference began? They disingenuously claim Luther only belatedly “had become fully acquainted with the contents” of the “Regensburg Book” after his agents reached the accord at Regensburg.<sup>56</sup> How naive!</div>
<p>Justification was the key issue going into the conference. Are we to believe Luther did not read the Regensburg Book on that point ahead of time? Or that when he did so, he did not understand its two sentences on justification? And even though his friend and ally Bucer obviously is the person who drew up this language months in advance, are we to think Bucer never discussed and worked over the language with Luther? Only the gullible could ever believe such nonsense.</p>
<p>Thus, what instead explains Luther pulling back if it was not on principle?</p>
<p>We must remember what risk Luther had of being lynched by his own troops and lose support of his Elector if the word spread of his change in such a core doctrine. As Dr. Samworth says, the agreement reached by Melancthon (Luther’s closest aid) at Regensburg on May 2, 1541 <strong><em>“rejects the Protestant concepts of sola fide or faith alone</em></strong>....” (More correctly, it rejects it as true for the believer; it maintains faith alone is true for the non-believer.) Yet, we already established, Luther must have approved this dramatic change in advance. Luther must have accepted Tyndale’s case for double justification. But when Melancthon returned, the heat from Luther’s other less-informed supporters would obviously make it difficult — nay perhaps impossible — for Luther to come out in the open. Why bother doing so when the higher-ups in the Roman party already announced their rejection on the justification clause? Thus, Luther’s decision to reject the 1541 agreement after the Roman party withdrew its concurrence must have had to do with politics, not principle.</p>
<p>In other words, Luther had created his own hornet’s nest where the Queen can no longer leave without the hive stinging her to death. If he backed down, he could legitimately fear that his own troops would oust their old Master, treating him as a traitor. The Elector had in fact declared those feelings to Luther about Melancthon’s acceptance of the article on justification during the Regensburg conference itself. (Scott,1828:278-279.) This is not a unique example of Luther’s coyness. Indeed, it similarly explains Luther’s obscurely placed reversal of his previously vociferous position on the alleged bondage of the human will.<sup>57</sup></p>
<p>Thus, we have not mistaken what transformation has taken place in Luther’s mind on salvation under Tyndale’s obvious influence. Luther made strenuous efforts to escape the trap of his own devices prior to his death in 1546. Luther did so in 1541 by seeking to re-connect with Catholicism on this one key issue. It ended in frustration because the Catholics were the first to express dissatisfaction with the justification clause. Luther thereby left it to Melancthon to make the effort after Luther died to fix the justification doctrine of the Lutheran church. We shall see that double justification later triumphed for over twenty-years within the Lutheran church.</p>
<p>iii. <strong>Two Years After Luther Dies, Closest Aids Successfully Push Double Justification As Official Lutheran Doctrine</strong></p>
<p>Luther died in 1546. Melancthon — true to his master Luther — advanced double justification in 1548. It was an effort that met with success despite vociferous faith-alone opposition within the Lutheran church. What explains such a dramatic reversal? The highest leaders of the Lutheran church must have known Luther’s true view had come to accept double justification. That is the best explanation why for 24 years double justification became, at Melancthon’s instigation, the official Lutheran doctrine. This was from 1556 to 1580. Only the Book of Concord of 1580 finally repealed this revolutionary switch. It unraveled Melancthon’s efforts which taught faith alone does not maintain justification. The Book of Concord reversed Melancthon’s principle effectuated in 1556 despite his being the closest confidant of the deceased Luther.</p>
<p>This account begins in 1548. Upon Luther’s death, Melacanthon was the new head of the Lutheran church. And in Europe, his role was bigger: “After Luther’s death he became the theological leader of the German Reformation.” He was Luther’s closest aid and confidant. Melancthon led a group of Luther’s closest aids to meet in 1548 at Leipzig. They openly endorsed double justification. They chose one of their number — George Major (1502-74), a Lutheran theology professor at Wittenberg — to publish a book entitled <em>On the Necessity of Good Works</em> (1552). He clearly wrote that “no one will be saved...without good works.”<sup>58 </sup></p>
<p>A furious response came from a vocal minority within the Lutheran church. These were obviously less intimate with Luther’s change of heart. They were adamant on faith alone as sufficient to save even a believer. They called Major the “devil” and “godless” and his work a “mark of the Antichrist.”<sup>59</sup> Melacanthon too was called a “turncoat.” Flacius, one of his students, denounced Melancthon as a heretic.<sup>60</sup></p>
<p>[For more on the Majoristic Dispute, and Melancthon's view that works were essential for salvation, see our webpage "<a href="/JWOS/george-major-and-melancthon.html">Major and Melancthon</a>."]</p>
<p>To resolve the dispute, the Lutheran Synod of 1556 convened. Its final decrees firmly endorsed double justification. It said in evangelism to non-believers, they would still teach justification by faith alone. But the necessity of works for believers for salvation is true as both an abstract and legal matter. (Double Justification.) Yet, the Synod ruled that when the Christian believer would be told in a sermon that “works were necessary,” the pastor should omit “for salvation” to avoid giving canon-fodder to the Catholics to criticize Lutheranism. Hence, this is precisely the doctrine of double justification, simply truncated for political, not spiritual reasons.<sup>61</sup></p>
<p>This ruling stood within Lutheranism until 1580 when the Book of Concord wiped it out. The Book of Concord said faith alone was the doctrine of justification applicable to both the believer and unbeliever.</p>
<p>iv. <strong>The Enormous Implication About The Leading Reformers</strong></p>
<p>Thus, Tyndale had changed Luther’s mind on the most fundamental of issues: faith alone’s salvific effect for a believer. And if Tyndale truly did so — the case that this happened is very strong — then this means the four leading minds of the early reformation — Erasmus, Tyndale, Luther, and Melancthon — had each come to conclude double justification was the correct salvation formula. It would be five if you include the father of the reformation in the Netherlands—Menno Simons.62 Double justification doctrine says a nonbeliever must believe to be saved (faith alone), but a Christian must repent of sin, do good works and obey Christ or otherwise perish everlastingly (double justification).</p>
<p><strong>Tyndale Is A Respectable Hero For Those Who Dissent From ‘Faith Alone’ As Cheap Grace</strong></p>
<p>Even if we were not convinced about Luther conforming to Tyndale’s idea, then, if nothing else, we can affirm Tyndale’s ideas were accepted by the Lutheran party who represented Lutheranism at the Regensburg Diet of 1541. We can also say Tyndale’s double justification doctrine became the official doctrine on salvation of the Lutheran Church from 1556 to 1580. We can also affirm double justification was held by the highest Lutheran official next to Luther: Melancthon. That’s enough to conclude even a good Lutheran and a pre-eminent Greek scholar, like Melancthon, can recognize Tyndale’s doctrine is more correct than faith alone doctrine.</p>
<p>Moreover, even if we could not cite Luther as an ally, we do not need to feel we are at a great loss. Tyndale was his own man and is a great ally anyway. By himself, Tyndale can stand up to anyone, including Luther, when it comes to defending the truth of what Jesus truly taught. Tyndale was a great figure in the Reformation all by himself. He thus becomes a hero for those who believe modern salvation doctrine misses Jesus’ points. Tyndale was the Reformation in England! Tyndale for a time was Luther’s pupil, but it appears quite clearly that Luther in the end, true to Christ, let Tyndale lead him later to follow Christ’s words on salvation.</p>
<p>Why did Luther and others like Melancthon accept this input from Tyndale? Because both Luther and Melancthon knew Tyndale was an independent thinker with deep knowledge of Scripture in its original language. Both men also knew that Tyndale was honest and full of integrity. Thus, no amount of friendship would permit Tyndale to cower to any monolithic “Reformation.” His integrity instead required that he even question Luther’s doctrine. Tyndale’s only Lord was Christ. And to our dear Lord, brother Tyndale was true!</p>
<p>Perhaps it was also Tyndale’s single hearted devotion to the words of the Master that could influence Luther and Melancthon to both regret their prior writings. Someone with monumental influence like Tyndale was necessary to move men like Luther and Melancthon to such a stunning change of previously published doctrine.</p>
<p>Hence, Tyndale is a spiritual hero in every respect. He upheld Christ’s doctrine on salvation against both the pressure of German reformers and Catholic counter-reformers. He did not resist Luther’s deductions precipitously. He had fully comprehended them. In fact, Tyndale had clearly accepted them in the Parable of the Wicked Mammon (1528). Nor had Tyndale cavalierly rejected Luther’s youthful faith alone idea as sufficient to save believers. Instead, he had the fullest knowledge possible of both New and ‘Old Testaments.’ How else can 82% of the English in the King James Bible of 1611 be the words of William Tyndale from 1534? Nor was Tyndale any personal enemy of Luther. Rather, they were friends after 1524. Tyndale travelled specifically to Wittenberg to see Luther that year. This led to an intimate association with Luther’s ideas on justification. Tyndale published in 1528 Luther’s sermon on justification by faith. Tyndale even put it under his own name with minor embellishments!</p>
<p>Thus, with an educational background and experience unparalleled by any Bible student before or since, and with unimpeachable evangelical credentials, Tyndale elected to hold the pure line of Jesus’ words against all comers. He rejected faith alone doctrine for the believer. In all of this mess of men mangling God’s word, Tyndale stands head and shoulders above them all.</p>
<p>Hence, let’s examine Jesus’ doctrine with the same courage that Tyndale had. Let’s be willing to put all our reputation in this world at stake if that is what it costs to accept all of the teachings of Jesus Christ.</p>
<p>Yet, just because the story of Tyndale and his impact is an encouraging story does not mean this book is about his or Luther’s doctrine. Instead, this book is about what Jesus taught. What obviously impelled Tyndale to submit to the doctrine of double justification had mostly to do with his belief that Jesus’ words are more important than anyone else’s words. Thus, we intend to follow his more mature realization that he had to emphasize Jesus’ words to determine doctrine. He must have realized Jesus said He was our “Sole Teacher.” (Matt. 23:10.) Jesus alone is the source of truth.</p>
<p>Therefore, we start with a clean slate. We are open to find whatever Jesus taught on salvation, even if it were not exactly double justification. Even if it were faith alone, we would accept that too.</p>
<p> </p>
<h2>Foot-Notes</h2>
<p>1. For a summary of Bonhoeffer’s arguments, see page<a href="http://books.google.com/books?id=4V8tMJ75bnwC&amp;lpg=PP1&amp;dq=jesus%20words%20on%20salvation&amp;pg=PA234#v=onepage&amp;q&amp;f=false"> 234</a> et seq., and pages <a href="http://books.google.com/books?id=4V8tMJ75bnwC&amp;lpg=PP1&amp;dq=jesus%20words%20on%20salvation&amp;pg=PA127#v=onepage&amp;q&amp;f=false">127</a>-132.</p>
<p>2 Vernon McGee,<em><a href="http://books.google.com/books?id=5DwzQgAACAAJ&amp;dq=mcgee+assurance+of+salvation&amp;hl=en&amp;ei=AH41TsfeAdDYiALNhd3DCA&amp;sa=X&amp;oi=book_result&amp;ct=result&amp;resnum=1&amp;ved=0CC4Q6AEwAA"> How You Can Have the Assurance of Salvation</a></em> (Pasadena: 1976) at 12.</p>
<p>3 See page <a href="http://books.google.com/books?id=4V8tMJ75bnwC&amp;lpg=PP1&amp;dq=jesus%20words%20on%20salvation&amp;pg=PA518#v=onepage&amp;q&amp;f=false">518</a> et seq.</p>
<p>4 See page <a href="http://books.google.com/books?id=4V8tMJ75bnwC&amp;lpg=PP1&amp;dq=jesus%20words%20on%20salvation&amp;pg=PA500#v=onepage&amp;q&amp;f=false">500</a> et seq., and page<a href="http://books.google.com/books?id=4V8tMJ75bnwC&amp;lpg=PP1&amp;dq=jesus%20words%20on%20salvation&amp;pg=PA521#v=onepage&amp;q&amp;f=false"> 521</a> et seq.</p>
<p>5 On Apostle John, see page <a href="http://books.google.com/books?id=4V8tMJ75bnwC&amp;lpg=PP1&amp;dq=jesus%20words%20on%20salvation&amp;pg=PA14#v=onepage&amp;q&amp;f=false">14</a> et seq., and page<a href="http://books.google.com/books?id=4V8tMJ75bnwC&amp;lpg=PP1&amp;dq=jesus%20words%20on%20salvation&amp;pg=PA417#v=onepage&amp;q&amp;f=false"> 417</a> et seq.</p>
<p>6 See page <a href="http://books.google.com/books?id=4V8tMJ75bnwC&amp;lpg=PP1&amp;dq=jesus%20words%20on%20salvation&amp;pg=PA492#v=onepage&amp;q&amp;f=false">492</a>, page <a href="http://books.google.com/books?id=4V8tMJ75bnwC&amp;lpg=PP1&amp;dq=jesus%20words%20on%20salvation&amp;pg=PA522#v=onepage&amp;q&amp;f=false">522</a>-23.</p>
<p>7 See page <a href="http://books.google.com/books?id=4V8tMJ75bnwC&amp;lpg=PP1&amp;dq=jesus%20words%20on%20salvation&amp;pg=PA537#v=onepage&amp;q&amp;f=false">537</a> et seq.</p>
<p>8 See page <a href="http://books.google.com/books?id=4V8tMJ75bnwC&amp;lpg=PP1&amp;dq=jesus%20words%20on%20salvation&amp;pg=PA538#v=onepage&amp;q&amp;f=false">538</a>.</p>
<p>9 See page <a href="http://books.google.com/books?id=4V8tMJ75bnwC&amp;lpg=PP1&amp;dq=jesus%20words%20on%20salvation&amp;pg=PA538#v=onepage&amp;q&amp;f=false">538</a> et seq.</p>
<p>10.See page xiii infra.</p>
<p>11.See page 232, page 236 et seq., and 470.</p>
<p>12.See page 515 et seq.</p>
<p>13.See page 73 et seq.</p>
<p>14.See page 42 et seq.</p>
<p>15.Erasmus’ work Handbook of A Christian Soldier was released in English in 1503, and found an Oxford scholar, William Tyndale, as one of its earliest avid readers. Erasmus in a series of books heroically battled errors by the Catholic Church, including its doctrine of Mary; its traditions not found in Scripture, etc. Erasmus, one of the best scholars of Europe in ancient Greek and Latin, was subjected to persecution and indictment by the Inquisition. One can still hear the unmistakable bitterness in the Catholic Encyclopedia article “Erasmus” about this very first reformer. (Luther emerged only in 1517.) In 1516, Erasmus published the New Testament for the first time in Greek with his own Latin translation. This violated Catholic prohibitions which claimed the Latin Vulgate had become the official text. The Erasmus Greek text was the one Luther used to translate the Bible into German in 1522. Erasmus also gave the English-speaking world the first quasi-translation of the New Testament entitled Paraphrases of the New Testament in 1516. The Paraphrases were amplified and revised in reprints in 1519,1522,1527, and 1535. (Tyndale’s English New Testament first appeared in 1526.) As a result, Roman Catholic officials in Spain brought articles of indictment against Erasmus to bring him before the Inquisitor but the process ended in deadlock. (Henry Charles Lea, A History of the Inquisition of Spain(MacMillan: 1907) at 414.) Upon Erasmus’ death, “his works were [placed]...on the Index of prohibited books” by the Roman Catholic Church. (Johann J. Herzog, The New Schaff-Herzog Encyclopedia of Religious Knowledge (1909) at 166.)</p>
<p>16.Claire Cross, Church and People: England, 1450-1660 (Blackwell Publishing, 1999) at <a href="http://books.google.com/books?id=HvYKflcDbQsC&amp;lpg=PP1&amp;dq=Church%20and%20People%20England%20claire%20cross&amp;pg=PA45#v=onepage&amp;q&amp;f=false">45</a>.</p>
<p>17.Paul D. L. Avis, Anglicanism and the Christian Church: Theological Resources in Historical Perspective (Continuum International Publishing Group, 2002) at <a href="http://books.google.com/books?id=zUq-NYXtfUwC&amp;lpg=PP1&amp;dq=avis%20Anglicanism%20and%20the%20Christian%20Church&amp;pg=PA16#v=onepage&amp;q&amp;f=false">16</a>.</p>
<p>18. David Broughton Knox, <a href="http://books.google.com/books?id=uGtAAAAAIAAJ&amp;dq=The+Doctrine+of+Faith+in+the+Reign+of+Henry&amp;hl=en&amp;ei=X4A1Tqb0N-rkiAKc_PDDCA&amp;sa=X&amp;oi=book_result&amp;ct=result&amp;resnum=2&amp;ved=0CC4Q6AEwAQ">The Doctrine of Faith in the Reign of Henry VIII</a> (London, 1961) at 6.</p>
<p>19.Carl R. Trueman, <a href="http://books.google.com/books?id=4L-HXLt9JjMC&amp;dq=trueman+Luther%E2%80%99s+Legacy+Salvation+and+English+Reformers&amp;hl=en&amp;ei=qoA1TsWsLdLViAKW9P3DCA&amp;sa=X&amp;oi=book_result&amp;ct=result&amp;resnum=1&amp;ved=0CC0Q6AEwAA">Luther’s Legacy: Salvation and English Reformers, 1525-1556</a> (Oxford Univ. Press, 1994) at 55.</p>
<p>20.Claire Cross, supra, at <a href="http://books.google.com/books?id=HvYKflcDbQsC&amp;lpg=PP1&amp;dq=Church%20and%20People%20England%20claire%20cross&amp;pg=PA45#v=onepage&amp;q&amp;f=false">45</a>.</p>
<p>21.Erasmus’ commentaries on the Psalms were partially devoted to this theme of double justification. They were published as an ongoing series of commentaries between 1528-31. In these commentaries, Erasmus explained that there is a synergy between faith and works. The bones are faith while the flesh is good works “which are inseparable from faith and love.” This is not based on human merit, but God’s desire to save those who ask for salvation. See Erasmus, Exposition on the Psalms (Univ. Toronto Press, 2003) at 9. In his treatment of Psalm 22 (started late 1529), he calls this doctrine duplex iustitia, or double justification. There Erasmus explains the idea of duplex iustitia: “Righteousness is of two kinds, the first being the innocence to which we are restored through faith and baptism and the second the righteousness of faith working through love,” citing Galatians 5:6.</p>
<p>22.The Works of John Locke (London: Thomas Tegg, 1828) Vol. VIII at 415 (emphasis added.) Calvin tried to spin double justification to mean something quite different. He claimed there is one justification before God and one before man. Thus, before God it is always faith alone. (Institutes iii.11.2.) Obviously, Calvin’s interpretation is not what Tyndale nor Erasmus was saying.</p>
<p>23.F. L. Clarke, The Life of William Tyndale (W. Swan Sonnenschein, 1883) at 77-78.</p>
<p>24.William Tyndale, John Frith, Thomas Russell, The Works of the English Reformers: William Tyndale and John Frith (Ebenezer Palmer 1831) at 90.</p>
<p>25.Luther’s statement was “[N]o sin will separate us from the Lamb, even though we commit fornication and murder a thousand times a day.” Martin Luther, Luther Works, I Letters (American Ed.) Vol. 48 at 282.</p>
<p>26.William A. Clebsch, England’s Earliest Protestants, 1520-1535 (Yale University Press, 1964) at 201,203 (paraphrasing Tyndale).</p>
<p>27.William Tyndale, Tyndale’s Old Testament (Ed. David Daniell) (Yale University Press, 1992) at xxiii (describing Tyndale’s doctrine).</p>
<p>28. After explaining the Parable of the Unmerciful Servant, Tyndale concludes: “The general covenant, wherein all other are comprehended and included is this: If we meek ourselves to God, to keep all his laws, after the example of Christ, then God hath bound himself to us, to keep and make good all the mercies in Christ throughout all scriptures.” (Tyndale, Doctrinal Treatises and Introductions to Different Portions of the Holy Scripture, by William Tyndale, Martyr, 1536 (Henry Walter ed., The Parker Society, Cambridge, 1848) at 470.)</p>
<p>29.Id. at 471.</p>
<p>30.Id. at 472.</p>
<p>31.Id. at 472-73.</p>
<p>32.Tyndale responded to More’s defense of Catholic Sunday-Sabbath practice, saying “a great matter, we be lords over the Saboth; and may yet change it into the Monday, or any other day, as we see need; or may make every tenth day holy day only, if we see cause why. We may make two every week, if it were expedient, and one not enough to teach the people.” An Answer to Sir Thomas More’s Dialogue... by William Tyndale, Martyr, 1536 (H. Walter ed., <em>The Parker Society</em>, Cambridge, 1850) at 97. Tyndale says the Roman Catholic change in 363 A.D. from Saturday to Sunday was solely to spite the Jews. Tyndale writes: “Neither was there any cause to change it from the Saturday, than to put difference between us and the Jews; and lest we should become servants unto the day, after their superstition.” He means this was the Catholic reasoning which Tyndale was satirizing.</p>
<p>33.Quoted in Bob Nyberg’s Covenant Theology Versus Dispensationalism A Matter of Law Versus Grace, reprinted online at http://4himnet.com/bnyberg/dispensationalism01.html.</p>
<p>34 See Pastor Dwight Oswald, “Martin Luther's Sacramental Gospel,” Earnestly Contending For The Faith (Nov-Dec. 1997). See also, Lutheran Heresy at http://www.jesus-is-savior.com.alvinists thereby find the 1531 Catechism defective spiritually: “It gives undue importance to the sacraments by making them co-ordinate parts with the three great divisions; and elevates private confession and absolution almost to the dignity of a third sacrament [i.e., salvific.].” (Calvin College at http://www.ccel.org/s/schaff/hcc7/htm/ii.v.xiv.htm.)</p>
<p>36.Roland H. Bainton, Here I Stand: The Life of Martin Luther (Abingdon Classics, 1990) at 263.</p>
<p>37. Martin Luther, “How Christians Should Regard Moses,” Luther’s Works: Word and Sacrament I (Philadelphia: Muhlenberg Press, 1960) Vol. 35 at 161-174.</p>
<p>38.Martin Luther, Epistle on Galatians 4:25 (delivered 1531, printed 1535), reprint at http://www.biblehelpsonline.com/martinluther/galatians/galatians4.htm (last accessed 2005).</p>
<p>39.Here is the only difference between Tyndale and Luther at this point in their lives. Tyndale said it was wrong to move Sabbath from Saturday to Sunday. Luther implied a one-in-seven principle is all that matters.</p>
<p>40.Martin Luther, Don’t Tell Me That! From Martin Luther’s Antinomian Theses (Lutheran Press: 2004).</p>
<p>41.Martin Luther, Antinomian Theses (1537), reprinted as Don’t Tell Me That From Martin Luther’s Antinomian Theses(Minneapolis: Lutheran Press, 2004) at 33-34.</p>
<p>42.Martin Bucer was a personal follower of Luther in 1518, later excommunicated by Rome. In 1522, Bucer became a pastor in the Palatinate. By the 1530s, he advocated “double justification.” As McGrath explains, “The most significant exposition of justification within the early reformed church is due to Martin Bucer...Bucer develops a doctrine of double justification.” (Alister E. McGrath,Iustitia Dei: A History of the Christian Doctrine of Justification (Cambridge: 1998) at 221.) Bucer’s double justification was identical to Tyndale’s. McGrath summarizes it: “Although man’s primary justification takes place on the basis of faith alone (sola fide), his secondary justification takes place on the basis of works.” Id. Thus, there is “an initial justification by faith, and a subsequent justification by works.” Id., at 222.</p>
<p>43.In 1518 Melancthon was offered, on Reuchlin’s recommendation, a professorship of Greek at Wittenberg. “I know of no one among the Germans who is superior to him,” wrote Reuchlin to the Elector of Saxony, “save only Erasmus Roterodamus, and he is a dutchman.”</p>
<p>44.Melancthon in his 1521 exposition on Romans entitled Loci communes rerum theologicarum clearly taught faith alone. This was the first systematic summary of Luther’s doctrine.</p>
<p>45.John Scott, Joseph Milner, Isaac Milner, The History of the Church of Christ: Intended as a Continuation of the Work (R.B. Seely and W. Burnside, 1829) at 125, citing Epistles [of Melancthon], vi at 438: item, 403. See also this letter in John Fletcher, The Works of the Reverend John Fletcher (B. Waugh &amp; T. Mason, 1833) at 515, quoting from Richard Baxter, Confession of Faith (London: 1655) at 330, 334.</p>
<p>46. Julius Köstlin, Life of Luther (Scribner’s 1893) at 501.</p>
<p>47.“In 1539, Herzog George of Saxony and his chancellor, George von Karlowitz, convened a colloquy in Leipzig to discuss the differences between Melancthon’s confession and Roman doctrine. Although they found common ground concerning justification and good works, the participants failed to achieve overall consensus.” (Michael Stephen Springer, Restoring Christ’s Church: John A Lasco and the Forma AC Ratio (Ashgate Publishing, 2007) at 21.) The meetings continued on other issues in November 1540, with Melancthon alone representing Luther, and Eck alone representing the Catholic Church. Id. The contentious issues then were the mass and sacraments. Id., at 22.</p>
<p>48.Alister E. McGrath, Iustitia Dei: A History of the Christian Doctrine of Justification (Cambridge: 1998) at 222.</p>
<p>49.“Conference of Regensburg,” Wikipedia.</p>
<p>50.See “Johannes Pistorius,” The New Schaff-Herzog Encyclopedia of Religious Knowledge (1911), supra, at 74. This says “he stood loyal to Melancthon.”</p>
<p>51.Joseph A. Burgess &amp; Jeffrey Gros, Building Unity: Ecumenical Dialogues with Roman Catholic Participation in the United States (Paulist Press, 1989) at 234.</p>
<p>52.See James M. Kittelson, Luther the Reformer: The Story of the Man and His Career (Fortress Press, 2003) at 278. The actual text was two sentences: “It is secure and wholesome teaching that the sinner is justified by a living [not dead] and effectual faith, for through such faith we will be acceptable to God and accepted for the sake of Christ. A living faith, therefore, appropriates the mercy in Christ and believes that the righteousness which is in Christ will be freely reckoned for nothing and also receives the promise of the Holy Spirit.” (See “Diet of Regensburg,” Oxford Encyclopedia of the Reformation (New York: Oxford University Press, 1996) (bracketed text: mine).</p>
<p>53.Most Protestants misapprehend Catholicism as teaching justification by works. Instead, baptism is what matters. In 1545, the Roman Catholic church convened the Council of Trent to restate Catholic positions against Protestant doctrines. Its final decree was that baptism is the sole instrument of justification. See Canones et decreta concilii Tridentini (Leipzig, 1860) at 28 (decree VI:vii). A translation appears in C. F. Allison, The Rise of Moralism: The Proclamation of the Gospel from Hooker to Baxter (London, S.P.C.K., 1966) at 213ff. Thus, in Catholicism faith plays no role in justification. Nor do works of obedience by a baby play any role. Rather, the sacrament of baptism on a faithless baby who has done no good works makes a baby supposedly justified.</p>
<p>54.“Conference of Regensburg,” Wikipedia.</p>
<p>55.“Conference of Regensburg,” Wikipedia. Others put it this way: “At the last minute both parties backed away from their tentative rapprochement....” Andrew Purves, Pastoral Theology in the Classical Tradition (Westminster: John Knox Press, 2001) at 79.</p>
<p>56.“Conference of Regensburg,” Wikipedia. The Liber Ratisbonensis can be found in Melanthonis Opera, Corpus Reformatorum 4:190-238.</p>
<p>57. See Thomas Yardley How, A Vindication of the Protestant Episcopal Church: In a Series of Letters (Eastburn, Kirk, &amp; Co, 1816) at 397, quoting Erasmus, 1528, Epistolae, book xx, ep. 63. See the language of that 1527 Lutheran confession in Richard Watson &amp; Nathan Bangs, A Biblical and Theological Dictionary: Explanatory of the History, Manners and Customs of the Jews(Carlton &amp; Porter, 1832) at 646. Melancthon later expanded this into a doctrine of synergy of man’s free will cooperating with God’s energy. “Synergism,” New Schaff-Herzog Encyclopedia (1911) at 224. Before his death, Melancthon fully renounced the whole idea of bondage of the will. See Watson &amp; Bangs, supra, at 647.</p>
<p>58. Melancthon gathered trusted members of the Lutheran leadership in 1548 to meet at Leipzig where they agreed on the salvific necessity of good works for believers as a truth “conformable to the truths in the [four] gospels.” (Johann Lorenz Mosheim &amp; George Gleig, An Ecclesiastical History, Ancient and Modern: From the Birth of Christ to the Beginning of the Eighteenth Century (London: 1811) Vol. IV at 312.) See also Philip Schaff, Creeds of Christendon (1919) at 276.</p>
<p>59.Many in the Lutheran camp called Major and the others involved of the “devil.” Flacius called Major “godless.” Wigand said this idea was the “pillar of popery and a mark of Antichrist.” (See Philip Schaff, Creeds of Christendon (1919) at 276.)</p>
<p>60.Patrick W. Carey, Biographical Dictionary of Christian Theologians (Greenwood Press, 2000) at 359.</p>
<p>61. Here is Schaff’s synopsis: “A synod, held at Eisenach in 1556, decided in seven theses that Major's proposition was true only in abstracto and in foro legis, but not inforo evangelii, and should be avoided as liable to be misunderstood in a popish sense. Christ delivered us from the curse of the law, and faith alone is necessary both for justification and salvation, which are identical. The theses were subscribed by Amsdorf, Strigel, Horlin, Hugel, Stossel, and even by Menius (although the fifth was directed against him). But now there arose a controversy on the admission of the abstract and legal necessity of good works, which was defended by Flacius, Wigand, and Morlin; opposed by Amsdorf and Aurifaber as semi-popish. The former view [i.e., the abstract and legal necessity of good works for salvation] prevailed. Melanchthon felt that the necessity of good works for salvation might imply their meritoriousness, and hence proposed to drop the words for salvation, and to be contented with the assertion that good works are necessary because God commanded them, and man is bound to obey his Creator. This middle coursewas adopted by the Wittenberg Professors and by the Diet of Princes at Frankfort (1558) [i.e., the majority ruling], but was rejected by the strict Lutherans [i.e., the defeated minority].” (Philip Schaff, The Creeds of Christendom: With a History and Critical Notes (Harper: 1919) at 276.)</p>
<p>62.“The first wave of Reformation, initiated by Martin Luther, did not come to the Netherlands.” (“History of Religion in the Netherlands,” Wikipedia.) Instead, the reformation in the Netherlands started with the Anabaptists, principally Menno Simons (1496-1561). He was the founder of the Mennonites. In 1556 he wrote a treatise in favor of double justification, entitled Van het rechte Christen geloove. He criticized the (pre-1541) Lutheran idea that “faith is alone necessary to salvation.” Instead, Menno contended the “faith that justifies is a faith that ‘worketh by love’” — taken from Erasmus. See Hardwick:281-82. In English, one can find Menno’s work A Foundation and Plain Instruction of the Saving Doctrine of Our Lord Jesus. Two snippets give the direction of his thought: “Namely, that no one can... glory in the grace of God, the forgiveness of sin, or the merits of Christ, unless he has truly repented. It is not enough to say, we are Abraham’s children, that is, that we profess to be Christians and be esteemed as the followers of Christ. But we must do the works of Abraham, that is, we must walk as all the true children of God are commanded to walk.” Id. at 23. “True faith that is acceptable to God is not dead faith....It works and wills righteousness.... ‘Every tree that does not bring forth good fruit is...is accursed and consumed by fire.” (Matt. 3:21.)” Id. at 28-29.</p> </td>
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