Truth Magazine

By Cecil Willis

In this issue we resume our studies upon the great and important theme of faith. Probably there are but few themes that have caused so much confusion because of misunderstandings. It is our purpose in this article to try, by studying God’s word, to get an accurate understanding of the proper relationship existing between faith and salvation.

What the Bible Has to Say

One very readily can see that there is a definite connection between faith and salvation. There is some way that salvation is related to one’s faith. Many, many passages could be cited in which salvation is attributed to faith. First of all; we cite some passages on the positive side of the issue, pointing out that salvation may be attributed to faith. We refer you to the frequently quoted passage, Jn. 3:16 first: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life.” Further, “Verily, verily, I say unto you, He that heareth my word, and believeth him that sent me, hath eternal life, and cometh not into judgment, but hath passed out of death into life” (Jn. 5:24). “He that believeth on the Son hath eternal life; but he that obeyeth not the Son shall not see life, but the wrath of God abideth on him (]no. 3:36).” In Acts 16 we find the Philippian jailer crying out, “Sirs what must I do to be saved? And they (Paul and Silas-CW) said, Believe on the Lord Jesus, and thou shalt be saved, thou and thy house.” In this passage, salvation was conditioned upon the hearer’s faith in Jesus Christ. Another frequently quoted passage on this subject is Eph. 2: 8, 9: “for by grace have ye been saved through faith; and that not of yourselves, it is the gift of God; not of works, that no man should glory.” All of these passages and many more might be cited pointing out the fact that salvation is predicated upon faith.

But not only are those who believe said to be the recipients of eternal life, but those who do not believe are said to be condemned. Very early in our Lord’s ministry He expressed this truth; “He that believeth on him is not judged: he that believeth not hath been judged already, because he hath not believed on the name of the only begotten Son of God” (Jn. 3:18). Again our Lord said, “I said therefore unto you, that ye shall die in your sins” (Jn. 8:24). The writer of the Hebrew letter had this to say: “and without faith it is impossible to be well-pleasing unto him; for he that cometh to God must believe that he is, and that he is a rewarder of them that seek after him” (Heb. 11:6). In giving the great commission, Christ placed a premium upon faith and declared that those who did not believe would be damned. “And he said unto them, Go ye into all the world, and preach the gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned” (Mk. 16:15, 16).

It very easily is seen that there is a definite relationship between faith and salvation. Our Lord gave a very plain and simple command that one must believe that He is the Son of God. A commandment of the Lord cannot be declared to unnecessary. If it is necessary that one believe, then there is a definite connection between faith and salvation.

Faith Only?

Today there is a wide variance of opinion`as to the part that faith plays in one’s salvation. To the majority of the religious world, faith plays the only part in one’s salvation. In other words, the majority of the denominations would have one believe that there is nothing else in the world that has a thing to do with one’s salvation except faith. They teach one that he is saved by faith only.

We have already quoted a good number of the passages in the New Testament on faith and salvation, and yet not one of those passages had one word to say about salvation being by faith only. In fact, not any passage in the New Testament, nor the Old Testament, teaches that one is saved by faith only. Yet today, one of the leading tenets of almost every denomination is that one is saved by faith only. Every passage that one can find in the Bible concerning faith says no more than that faith is necessary. It is impossible to find one single passage saying that one is saved by faith only. The passages only assert the essentiality of faith.

Yet in view of this fact, observe this quote from the discipline of a prominent denomination: “We are accounted righteous before God only for the merit of our Lord and Savior Jesus Christ, by faith, and not for our own works or deservings. Wherefore, that we are justified by faith only is a most wholesome doctrine, and very full of comfort” (Methodist Discipline, “Articles of Religion,” Article IX, pg. 73 of the 1944 edition). This doctrine of faith only might be a very wholesome and comforting doctrine to some, but the question is, “Is it a true doctrine?” If it is not truth, then it can be neither wholesome nor comforting to those who respect the Word of God.

“not only by faith”

If there were not another passage in all the Bible the following passage would be enough to set aside the doctrine of justification by faith only as false: “Ye see that by works a man is justified, and not only by faith” (Jas. 2:24). James is saying that there is something more required than mere mental assent or intellectual persuasion. Man must do something more than just believe. It is said in this passage that salvation is by works and not by faith only. James did not say that salvation is by works only, and neither do I so argue. If I should, then I would become guilty of the same error that denominationalists make when they read a passage that says one is saved by faith and they conclude from it that he is saved by faith only. We shall have occasion to refer to this passage and its context in a future lesson. The works by which one is justified are the works of God. These are the things that God has commanded man to do, and are not just some things that man has conjectured in his own mind and has supposed that by doing them, he can be justified. This passage alone would destroy the doctrine of the justification of a sinner by faith only.

There are certain consequences of this doctrine that its propagators are not willing to admit, but they logically follow. The doctrine says that one is saved just the moment that he-believes, and before he can do any work that might affect his salvation. The doctrine of faith only would say that one is saved when he becomes persuaded that Jesus Christ is the Son of God. If this inference is not true, than there is no such doctrine as justification by faith only taught. This false doctrine says that believing is the only essential pre-requisite to salvation.

If believing alone saves one, then all believers would be saved. If not, then why not? But notice this passage: “Nevertheless even of the rulers many believed on him; but because of the Pharisees they did not confess it, lest they should be put out of the synagogue: for they loved the glory that is of men more than the glory that is of God” (Jn. 12:42, 43). Now the question is, “Were these men saved?” Most denominationalists would logically be forced to answer “Yes.” The doctrine of salvation by faith only says that all one has to do to be saved is believe. The rulers in John 12 believed, so they must have been saved, if the “faith only” doctrine be true. But Christ said that “whosoever shall deny me before men, him will I also deny before my Father in heaven” (Matt. 10:33). Could these men have been saved with Christ denying them? Certainly, they could not have been saved in this condition. Further it is said of the rulers that they loved the praise of men more than the praise of God. Could these “believers in Christ” have been saved in this condition? But someone objects, and says, “These men were not true believers.” The “faith only” doctrine says that all one has to do to be saved is believe. The Bible said that these rulers believed, so they should have been saved, even though they preferred the praise of men to God’s praise. Paul says that these believers could not have been saved, “For am I now seeking the favor of men, or of God? or am I striving to please men? if I were still pleasing men, I should not be a servant of Christ” (Gal. 1:10). The doctrine of salvation by faith only says that these men were saved, but the Bible implies that they could not be.

Further, if believing is the only thing that affects one’s salvation, then even the demons could be saved. “Thou believest that God is one; thou doest well: the demons also believe, and shudder” (Jas. 2:19). Even the demons were believers, but it would be absurd to say that they were saved; but this is the logical implication of the doctrine of justification by faith only. If faith is all that is required, then these demons were saved, for they believed.

An Alleged Bible Contradiction

This doctrine has caused many people to array Paul and James as contradicting each other. They assume Paul said that we are saved by faith only. Since James said that we are not saved by faith only, it is claimed that they contradict each other. But Paul simply said that we are saved by faith, and James says that we are saved by works. These do not contradict when we see that James says that faith is made perfect by works. But this false doctrine and supposed contradiction has led some to deny the inspiration of James. When Paul said that we are justified by faith in Rom. 3:28, Martin Luther added the word “only,” and made it read that we are justified by “faith only.” This would contradict what James had said, and so Luther said that the book of James is a “right strawy Epistle.” (Thiessen, Introduction to the New Testament, pg. 28). This is the consequence of the doctrine.

Preachers of denominations believing the doctrine of salvation by faith only come to the passage in Mark 16 which says, “he that believeth and is baptized shall be saved.” Since this would contradict their doctrine or salvation by faith only, by implying the necessity of baptism, in debate they often deny the inspiration of Mark 16:9-20. I would not hold to any doctrine that necessitated my denying the inspiration of the Bible (See also the article by Howard See, “Is Mark 16:9-20 spurious or Genuine?” Truth Magazine, Vol. XIX, No. 29).

Do They Practice What They Preach?

Although it may seem contradictory to all that I have already said, of those claiming to teach salvation by faith only, I do not know anybody who truly believes that we are saved by faith only. I do know many who profess to believe it, and many who even teach it, but actually I know none who believes that one is saved by faith only. Notice that they use the word “only” to express what they are supposed to believe. I turn to Webster’s Dictionary and find that the word “only” means: “alone, exclusively, solely, merely, singly; as the only one, sole.” According to Webster’s definition of the word “only,” and their use of it in defining their dogma, they think that one is saved by faith without anything else. They will tell use that this is what they believe, until we begin pointing out to them their logical conclusions. If one is saved by fiath only, the he is saved without the love of God; without the love of Christ; without grace; without hope; without hearing the Word of God; without the Holy Spirit; without the Bible; without repentance; without obedience; and without confession of the name of Christ. But, someone who holds to this doctrine says, “I never said that all of those things were non-essential.” Yes, in so many words they never have said that these things were non-essential, but when they said that one is saved by faith only, the word “only” excludes everything else. Therefore, these things were excluded. You see, friends, that is why I claim that I do not know a single person who believes that one is saved by faith only in its true and full meaning, although I do know many who teach the doctrine.

What About the Believer?

John gives us the true picture of one who has believed, when he says that the Lord gives him the right to become a son of God. “But as many as received him, to them gave he the right to become children of God, even to them that believe on his name” (Jn. 1:12). If one is saved at the very moment that he believes, then he is saved before he becomes a child of God, for John says that the right to become God’s children is given to those who believe.

Conclusion

We have found in our study that there is a definite relationship between faith and salvation, but this salvation does not come by faith only. It comes when our faith is made perfect by doing the things commanded by the Lord. Certainly one could not be saved without faith, and no one contends that they can. It is only when this faith leads one to obey that he can be saved. Paul tells us how it is that we put on Christ, and thus become God’s children. “For ye are all sons of God, through faith, in Christ Jesus. For as many of you as were baptized into Christ did put on Christ” (Gal. 3:26, 27). Our whole plea in this lesson is that you believe on Jesus Christ in order to gain the right to become children of God, and that you then put on Christ by being baptized into Him.

Truth Magazine XIX: 42, pp. 659-662
September 4, 1975

By Larry Ray Hafley

Question:

From Illinois: “Rom. 11:13-Would you please explain why Paul says, ‘I magnify mine office?’ “

Reply:

The passage and context itself explains why Paul says, “I magnify mine office.” “For I speak to you Gentiles, inasmuch as I am the apostle to the Gentiles, I magnify mine office: If by any means I may provoke to emulation them which are my flesh, and might save some of them” (Rom. 11:13, 14).

In the context of Romans 11, Paul has been discussing in lengthy detail the position of the Jews before God in view of their rejection of the gospel. But lest the Gentile believers think he was ignoring them, he reminds them that he was “the apostle of the Gentiles.” In point of fact, the Lord said Paul was his “chosen vessel . . . to bear my name before the Gentiles” (Acts 9:15; cf. 26:17; 2 Tim. 1:11). Far from forgetting the Gentiles, Paul says, “I magnify mine office.”

But Why?

But why, Paul, magnify your office? For two reasons, answers Paul in effect. First, I want to provoke or move my Jewish kinsmen in the flesh unto jealousy. Then, I trust their investigation and consideration of Christ after being provoked by my ministry will lead them to faith in Christ, that is, that I might “save some of them.”

The gospel system of justification by faith that Paul preached and the prophets promised was largely accepted by the Gentiles but rejected by the Jews as the book of Acts abundantly demonstrates (Acts 13:26, 4447; 18:4-6; 28:22-28). Paul’s “heart’s desire and prayer to God for Israel (was) that they might be saved” (Rom. 10:1-3).. But how could this be accomplished seeing they rejected the gospel and would not hear the word of God that produces faith? They would not tolerate the teaching which said Jesus was “delivered for our offences and raised again for our justification” (Rom. 4:25). How, then, could they be saved? Well, in this condition they could not be. They could not be saved unless they could be led to hear, for “faith cometh by hearing” the word of God. But they had closed their eyes and ears and hardened their hearts to the truth (Matt. 13:15; Jn. 12:37, 38).

So, How?

So, how can they be moved to hear Paul? In this way, answers Paul, I will magnify my office or ministry to the Gentiles that I may move my Jewish brethren to jealousy and ultimately to salvation. Paul’s function or office had the stamp and seal of approval from the Holy Spirit-from the writings of the Old Testament prophets unto the miracles which were worked through him, the evidence was seen. Might not the Jews be moved to look into this accreditation of the Gentiles and see the truth, too? That was Paul’s fond hope and fervent prayer.

Conclusion

That same gospel remains today as “the power of God unto salvation” (Rom. 1:16). Have you “obeyed from the heart that form of doctrine” and thereby been “made free from sin” (Rom. 6:17, 18)? Have you been “baptized into Jesus Christ,” “baptized into his death” (Rom. 6:3)? Have you been “buried with him by baptism into death” and raised to “walk in newness of life” (Rom. 6:4)? If not, “why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord” (Acts 22:16).

Truth Magazine XIX: 42, p. 658
September 4, 1975

By Jeffery Kingry

Where is heaven? What is it like? How big is it? It would be difficult to answer these questions to the satisfaction of all. Heaven is where God is (Jn. 12:26). It is at least a “hundred times” greater than this world (Matt. 19:29). It will be as “big” as the reality of God in eternity, certainly as “big” as this universe (1 Cor. 15:40-50). The answer to this last question is almost impossible to put into human terms for heaven will be a reality not bound by the parameters of space (2 Chron. 2:6; Eph. 1:23), time (2 Pet. 3:8; Rev. 10:6), or matter (2 Pet. 3:10-13; 1 Cor. 15:50).

God is the master teacher; He takes us from where we are to the unknown. Jesus used what was tangible to people to teach concepts they would not understand otherwise. Jesus challenged Nicodemus to use his senses to compare the material, the obvious, in making a spiritual application. When Nicodemus insisted in “playing dumb,” Jesus responded by saying, “Art thou a master of Israel, and knowest not these things? Verily, verily I say unto thee, we speak what we do know, and testify what we have seen; and ye receive not our witness. I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things” (Jn. 3:10-12)?

How can we perceive heavenly things? The Lord said we can look at the earthly and see a pale shadow of the “real” world to come. “For those things of God which the eye is unable to see ever since the world was created are to be seen clearly and studied by the eye of reason in His works, even His everlasting power and divinity” (Rom. 1:20. The New Testament From 26 Translations).

Heaven is a reality that can be seen and appreciated in our experience in this world. The glory of God and the glory of the place that he has prepared for his bride is vaster by far than this universe, more diverse in its beauty, more intense in its color and purity than any glory this world contains. We know it will be a quality of life as different from the one we enjoy now as the flower is from the seed it came from (1 Cor. 15:35-38; 42-44). A life without pain, sorrow, corruption, death, or sin to dilute it.

Going Home

Abraham and his wife left Ur-they left Haran-they died after a long life of wandering, never putting down roots. They “died in faith never having received what was promised, but they glimpsed the fulfillment in the distance; they hailed it in delight. They freely admitted that they lived on this earth as strangers who had no permanent home upon the soil. For they that say such things declare plainly that they are looking forward to their real home in heaven” (Heb. 11:13, 14).

Several years ago we left Colorado. Our house perched upon a mountainside like a tree house among the firs. A singing river filled with trout rushed by our front door. The majestic mountains stood at attention in their splendor just for our view. Colorado was the smell of burning wood in the fireplace, and the pungency of the mossy earth after a rain. It was the first rays of sunlight through the window in the Spring, the delight of emerald and ruby hummingbirds hanging in the air timidly asking for a sip from our dinner glasses as we sat on the porch at dinner. It was a “special place” that the tourists did not know about. As in the arms of a strong father, one could sit on the sun warmed rock and see for fifty miles. The undulating green quilt of the valleys lay below as a child sleeping beneath a blanket. The proud peaks of the Rockies in their cold mantle of ice dominated the horizon. At dusk the sky would fade from blue into subtle shades of scarlet and bronze, finally bursting into a kaleidoscope of color rejoicing in the glory and beauty of the Creator.

The day we left our valley for Illinois in a U-Haul truck I recall glancing in the rear-view mirror for a last look with tears and a prayer, “Lord, ‘Heavenly Jerusalem’ doesn’t mean much to me. All I ask is a heavenly Colorado please.”

It may be a Florida everglade, an Arizona desert, a Colonial garden in New England, the freshly turned earth of Illinois or Indiana, the endless stretches of sea from a California shore, or the grandeur of some far away exotic country-but heaven will have it for you only a hundred fold better. “And everyone that hath left houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my names sake, shall receive an hundredfold and shall inherit eternal life.”

God knows how to give good gifts. He gave us this world to love to point us to the world to come. No man can take the glory to come from us. None can pollute it or spoil it. And greatest of all, we will be able to share it with those we love more than life itself.

“And indeed, if in their hearts they were homesick for that land from which they had gone out they would have found an opportunity to return to it. But the truth is that they were yearning for and eager for a better, a heavenly, land! And so God is not ashamed to be called their God, indeed he has prepared a city to receive them” (Heb. 11:15, 16. Ibid).

Brethren, Heaven is worth working for, sacrificing for, yes, even dying for. “Thanks be to God! .Who giveth us the victory through our Lord Jesus Christ. Therefore, my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord” (1 Cor. 15:57, 58).

Truth Magazine XIX: 41, p. 653
August 28, 1975

By Claude Worley

Perhaps the big failure of those throughout past history who professed to serve God was found to be in their lack of convictions. So time and time and time again the Israelites lapsed into idolatry. This same problem confronts those professing to follow Christ today. The lack of convictions foster covetousness, and covetousness is idolatry.

There are several facets that might be considered in this weakness, but the ones we are now taking into account have to do with those, primarily, who preach and claim to be great defenders of the faith, and the elders who have the oversight of the congregation. These too often fail to understand their obligation through ignorance of the Bible or cowardly shrink from their duty when a problem becomes serious and a defense is needed. Just let the situation affect their family, their close friends, or their pocketbook, or things they covet, and they shrink back, forget about the cause of Christ, and rise to champion their own cause. Unlike Paul’s admonition in 2 Tim. 4:7, they would rather switch than put up a fight for God’s word, This is one of the big reasons so many have gone liberal, and are in apostasy. Time and time again one will find preachers, elders, and even members of the church that will recommend some preacher for a work, when they know that he is not worthy of recommendation or even fit to preach. Preaching the word of God is a sacred trust. Too often the one being considered for the new position will -pull a “snow job” on his friends and get letters to prove his worthiness and good standing. These are often accepted without further investigation by the church seeking the preacher. Thus the work much of the time is laid “wide open” to false teaching and brain-washing techniques. Then after a few months the church is confronted with problems and, perhaps, a split that is never healed. With heartaches and confusion that confronts the members, the big question they ask is, “Where did we go wrong?”

The big “cliches” used as excuses to justify their actions in recommending a preacher are, that he is a “nice guy,” or a “good fellow,” or that he is misunderstood and will not preach his “pet hobby” from the pulpit, or that they wanted to help him out. Sometimes it is that one church wants to get rid of him, so they push him off on someone else, and sponsor him to ruin some other congregation with his idiosyncrasies, apostate ideas, or sinful living. They never stop to think about what they are doing to others that might be led to stumble, or that Christ wants his church kept pure and without blemish, or that the church is a divine institution.

Is the statement that Paul made in Phil. 1:16, where he said, “I am set for the defense of the gospel,” a phrase to be ignored? Or is the command to “put on the whole armor of God, that ye may be able to stand against the wiles of the devil,” found in Eph. 6:11, to be taken lightly? The New Testament gives many statements urging the Christians to contend for the faith, or to “fight the good fight of faith, lay hold on life eternal,” as in 1 Tim. 6:12. Are such statements as these to be passed over and pushed aside as not really obligatory or of any consequence? Are so many blinded and cannot understand what it means to “fight for the faith?” We are commanded to “seek ye first the kingdom of God and his righteousness” (Matt. 6:33). So, if God is not first in our consideration and defense, we are not fit to be considered soldiers, and not fit to be citizens of the kingdom of God. Do we have courage only for the defense of fleshly reasonings and selfish aims? It is sickening to see how many, supposedly followers of Christ and defenders of the faith, play “dead,” and show that they do not have any more intestinal fortitude to defend the faith than a proverbial “chicken,” when the time comes to be counted. This is one of the big facto`s that is causing so much weakness, controversy, and unfaithfulness in the church today and is leading to liberalism and apostasy.

So our attitude toward the word of God will determine how we will fare when we face the judgment. Will the Lord say to you or to .me, “ye workers of iniquity, depart from me I never knew you?” Being defenders of the faith is not a cowardly, part-time, halfhearted, lackadaisical, careless, hypocritical attitude toward God and his word, but a complete dedication to Christ and his cause.

Truth Magazine XIX: 41, p. 652
August 28, 1975